It was for a reason that I chose the First Baptist Church of Tempe and the Religious Society of Friends (Quakers) for attendance and interview. Doing some preliminary research on religious group meetings in Tempe I looked for communities of differing convictions to opt for maximum diversity. The two groups, although they offshoot from the Judeo-Christian branch, are direct opposites of each other in terms of the interpretation of the scriptures. The research on these two groups also provided a line of guidance on what to expect and how to behave.
First Baptist Church of Tempe
The sermon What Did Jesus Say About Legalism was led by Rev. Mark Ward at the First Baptist worship center. The Pastor operated the concepts of law as a necessary component of a believers relationship with god. From the Pastors words, the notion of legalism referred to salvation through the good works, abiding with Christ and following the rule of God, which is, as the Pastor quoted from David, pure and perfect.
The interpretation became clearer after I interviewed one of the members of the group. A woman of approximately 25 years of age, Terry (which is not her real name) agreed for a short interview after I explained the purpose of it as studying the current and the future place of religion in the formation of our countrys future. I asked her what she personally believed, how she came to her faith and how she found herself in the First Baptist, whether she perceived women were valued in this group, whether there were many representatives of ethnic minorities, and what she thought the future of religion in America would be.
From my preliminary research on the beliefs of the First Baptist I learned the church regarded the Scriptures as the supreme authority on religious matters. Thus, I expected that the believers would be quite literal in their perception of the scriptures. Terry confirmed my anticipations by saying she believed in one Lord in three persons, in the perfection of Christ, his redemption, and his glorious return.
She was of the opinion that every believer had direct responsibilities before god and was supposed to worship according to what their conscience told them. Terry said her family attended the First Baptist, which is why she came to be the member of the community (by upbringing and partially rational choice). All persons were respected there, regardless of their ethnicity, age, or gender.
As for the future of her community and religion in general, she maintained the First Baptist would continue its excellent social works (like training leaders and pastors, teaching the scriptures, advocating for women and minorities) and unite diverse people under the rule of Christ. The community is, therefore, aware of the social function of the church and is actively participating in its expansion. The church is targeting wider audience by including the Hispanic population and providing sermons in Spanish.
Religious Society of Friends
A small building housing the meetings of the Religious Society of Friends (another name for Quakers) in East 15th Street was a stark contrast to the somewhat pompous First Baptist complex. Doing my research on what the Friends believed in and how the worships were held, I learned an attendee was not required to dress formally. As I entered the premises, jeans and flannels seemed to predominate. The volunteer at the door welcomed me and showed me the way to the hall where the Friends were seated in a circle. The meeting was mostly silent, everyone prayed wordlessly on their own or meditated.
After the meeting, I asked Spike (which is not his real name), a man in his 40s, the same questions I asked Terry. Spike said he believed gods grace was an experience, something that anyone could feel through prayer. He added that the prayer itself was a very personal thing, that everyone prayed the way they thought worked for them. Having learned about the Quakers by word of mouth, he came to one of the Friends meeting a broken man overwhelmed by dark thoughts and unclean emotions and found understanding and peace.
He said that the Friends welcomed everybody (although the majority seemed to be over 40). Spike also expressed his concerns about the world peace and stated that preserving peace was the Friends mission predetermining the future of the group. He hoped all people would someday realize the need for peace-keeping and share the convictions of the Quakers in this respect.
The Quakers are known to lean towards liberalism, although the interview and some more conversations created an impression they were holistic towards politics, with special emphasis put on the ideal of peace. Apart from the peace-keeping mission, the Religious Society of Friends is an educational institution, a place of discussion and artistic expression. It is not aimed at spreading the ideology; rather, the Society tries to individualize religious experience while simultaneously creating an atmosphere of shared practice.
The poetry of T. S. Eliot is memorable in nature as he is able to resonate with both his immediate context, and future contexts by formulating a detailed illustration of human life, presenting one’s modern-day turmoils within an atmosphere fueled by anxieties yet is futile. This modern era saw an age of heightened anxiety and the collapse of traditionalism. With industrial advancements and technological developments came spiritual and moral uncertainty, creating breakdown and disorder within society. Eliot’s insightful poems – the ‘Hollow Men’ (1917) illuminates the modernist struggle to find spiritual certainty and the anxiety of existential isolation in response to the mechanized post‐war world. Additionally, ‘Journey of the Magi’ (1927) , a post‐conversion piece, draws on the same themes as ‘Hollow Men’, capturing the zeitgeist of the early 20th century. Through his use of a cyclical structure, pervasive imagery, fragmentation of textual form, experimentation and subversion of traditional mediums he provides a strikingly detailed illustration of human life which becomes memorable. Through his ability to present a detailed illustration of human life, his works take their stance as a canonical text and thus, become memorable. Eliot’s poem ‘Hollow Men’ illustrates the anxious, directionless state of the human condition which brought to question the relevance of religion.
This questioning of religion arose out of the loss of spirituality following the losses of the war that prompted people to question what they had done to receive such hardships from ‘god’. Through Eliot’s use of the objective correlative, 5-point structure, repetitive phrases, symbolism that he is able to portray a particular detailed illustration of our bleak condition. As such, Eliot pervasive imagery and objective correlative in the simile “quiet and meaningless/ As wind in dry grass” liken the barren wasteland inhabited by modern humanity to the psychological state of shell-shocked soldiers and families void to emotions following World War I. In such an illustration of both the setting and the mental state, he brings a familiar and memorable image to his responders. Eliot conveys the lack of spirituality in the modern world, “Eyes I dare not meet in dreams” the ‘eyes’, symbolic of spiritual insight are unable to be met and as such, indicate the lack of spirituality within the persona that leads to one’s deterioration. This deterioration of man is furthered through the poems 5 stanza structure, following the progression of man’s decaying self which is reinforced through the monotonous tone of the chant-link “We are the hollow men, we are the stuffed men” again, stimulates a bleak despondency and offers a realistic presentation of human life post-war. The contradiction of ‘hollow’/ ‘stuffed’ is reiterated in “Headpiece filled with straw” and through the collective ‘we’, he symbolically suggests that we, as responders are plagued by anxieties and restless thoughts causing them to ironically be empty and futile if not bound by spiritual connection nor belief in the higher figures. Thus, Eliot’s ‘Hollow Men’ is able to illustrate images of the modern world in a detailed manner, expressing the inevitable bleak futility of life of arising from a lack of spirituality – Eliot achieves through his unified language and form choices to produce a realistic vision of modern human life that allows his works to become memorable.In a similar manner, T.S Eliot’s ‘Journey of the Magi’ through its exploration of man’s painful, futile search of meaning through religion and sacrifice, details the alienation of his immediate world. Akin to ‘Hollow men’, the emphasis upon religion in ‘Journey of the Magi’ is a direct result of Eliot’s own baptism into the Anglican Church whereas there was a general shift away from religion in populace.
Eliot’s search for greater meaning to life is inherent to all, yet it is his unconventionally negative depiction of this journey that allows the poems memorability. Through Eliot’s use of dramatic monologue, allusions and insert techniques etc. he is able to portray a particular detailed illustration of man literal and metaphorical journey from life to death. Eliot parallels the experiences of himself to the journey of the persona through the dramatic monologue form to express the changing course from the old way of life to a new way through Christianity. Yet this course is prefaced by the allusion to Bishop Andrewes’ 1622 sermon in “a cold coming we had of it” to remind responders of the difficulty of the journey. The ultimate utility of the Magi’s quest and thus, the uncertainty of its endeavor is unconventionally alludes to the betrayal and crucifixion of Christ in “three trees hanging on the low sky” and “hands… dicing for pieces of silver.” Eliot keeps up with the concerns of futility and bleak realities but now, he relays that religion does not offer solace as suggested in the ‘Hollow Men’ and instead expresses that the changing course of religion has an isolating effect upon individuals. As society undergoes a dramatic shift from Christianity to Paganism, Eliot and his parallel, the Magi experience a reverse of such beliefs and thus, become isolated which is emphasized through the primitive imagery of religious individuals as “alien people clutching their gods” to convey this sense of existential isolation.
Although Eliot’s poetry, to an extent, paints a dark picture of despondency and turmoil of the modern era that either arises from a lack of spirituality, or alienation as a result of an individual upholding faith in religion among a secular society, it is arguable that he ponders the possibility of hope and wisdom within his poems. Despite his seemingly weary and disconsolate poetic tone, Eliot’s multitude of biblical references are used to illustrate that there is always an underlying sense of hope to be gained as part of our human lives. The symbolism of a water mill “beating the darkness” in ‘Journey of the Magi’ suggests that over looming sense of doubt is being driven away and foreshadows the eventual victory of Christ and, the galloping away of ‘the white horse’ symbolizes the upward movement of the spirit and is an image of triumph as a biblical allusion. Akin to this, ‘The Hollow Men’ indicates that there will be salvation in the future through its repetition of an intertextual reference to the Lord’s prayer “for Thine is the Kingdom.” Even the promise of ‘that final meeting in the twilight Kingdom’ suggests the possibility of a transcendent afterlife, and the motif of stars within the poem is used to suggest hope. In ‘The Hollow Men’, the allusions to Mistah Kurtz’ death “he dead” alludes to the passing of his colonialist values and the lack of guiding principles for those who survive him. Juxtaposed again, with another epigram, “a penny for the Guy”, Eliot’s allusion to the Gunpowder Plot refers to men, like Guy Fawkes, with misguided beliefs, but in doing so, also suggests the possibility of certainty and of commitment to a cause. Likewise, “Death’s dream kingdom” can, by extending upon his unconventional methods of illustration, be viewed as a promise rather than a picture of despondency. Likewise, although the Magus’ holds regret for the past hedonism and materialism of his old world – longing for “silken girls bringing sherbet” to reflect his grief – they too, can be interpreted as the persona’s appreciation for the optimism and faith that human lives have the ability to regain.
This report will analyse the New Zealand religious tradition of Gloriavale Christian Community, a small and isolated Christian group located at Haupiri on the West Coast of the South Island in New Zealand. In 1969, Australian-born evangelist Neville Cooper founded the group bound together by a common faith in God and the hope of Salvation, known as the Springbank Christian Community near Christchurch. Cooper intended to see the gospel practised as well as preached. The community began to grow and consequently moved to a more significant property they purchased on the West Coast. The new property in Haupiri Valley was named Gloriavale after Cooper’s late wife and is where the community continues to thrive today. Currently, the community of Gloriavale is home to around 600 members, made up of approximately 55 families with an average of eight children per family. The sect with cult-like tendencies follows their literal interpretation of the New Testament and is considered to be ultra conservative due to its beliefs about living modest lives free from the sin and temptations of the outside world. The foundation of Gloriavale is built upon the principles of sharing and holding all things in common as well as strictly abiding by God’s commandments.
The themes of Gloriavale are derived from the literal interpretation of the King James version of the Bible, consisting of Salvation, Judgement, Repentance and Forgiveness; Baptism and Discipleship. Salvation is the most important belief in which Gloriavale is built upon. The most common meaning of Salvation is to be saved by God from the consequences of our sin. The community of Gloriavale beliefs sin is any disobedience of God’s commands under the New Testament and the only way to Salvation is through faith in Jesus Christ and obedience to the commands of God. Anyone can be saved from sin, however only through repenting and believing in the Lord Jesus Christ. Judgement is another important belief in which influences the community. Judgement refers to the belief that God will judge humanity on their beliefs and actions. Christians believe that God’s judgment will determine whether their soul will go to Heaven or Hell. The community of Gloriavale believes that the people living outside of Gloriavale do not see sin as being a problem. Therefore, those residing outside of Gloriavale will not receive Salvation as they are continually sinning by not following the word of God in a literal manner.
Repentance is another strong belief that Gloriavale prides itself on. Repentance is a stage in Christian salvation where the believer turns away from sin. Gloriavale believes many do not acknowledge God’s command to repent our sin as it is not deemed as necessary. Forgiveness is another belief that is upheld by the community of Gloriavale. It is emphasised that we need to be made clean from our sin. Repenting is an important aspect of Salvation; however, cleansing sin and forgiving sins we have committed is regarded as just as important. For this forgiveness to be ours, we must believe in Jesus with all of our heart: who He is, what He did, and what He will do for us if we follow Him. To believe is to trust and obey, and that is the attitude of a true believer. When we genuinely believe we will repent and obey the gospel, and God will grant us forgiveness. An essential part of God’s plan for Salvation is Baptism. Romans chapter six teaches that baptism is a pivotal act of obedience symbolising the believer’s faith in a crucified, buried, and risen Saviour, the believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus.
Gloriavale is considered to be a sect with cult-like tendencies. According to the Oxford Dictionary, a sect can be defined as a group of people with somewhat different religious beliefs from those of the larger group to which they belong. Gloriavale is considered to be a sect because their beliefs stem from Christianity but are interpreted in a more literal way, therefore is different from the larger group in which they are associated with. Another characteristic of a sect that Gloriavale possess is exclusivism, which is defined as the belief that only one particular religion or belief system is right. In the case of Gloriavale, the truth has only been revealed to Gloriavale leaders. Elitism is another characteristic upheld by Gloriavale. Elitism is the idea that Salvation will save only their members through that act of following the good of the Lord. However, Gloriavale has also Cult like tendencies because the members abide by the authority of the leaders and practice a segregated lifestyle, free from any temptation and sin from the outside world. The purpose of this report on Gloriavale is to analyse the components of The Role of Women, Lifestyle, Rituals and the Leadership Structure.
The Role of Women
The women of Gloriavale are highly regarded as the carers of the community. Their highest importance is being a wife and mother and has completely devoted their lives to their roles by submitting to their husbands. From a young age, girls have dedicated their lives to be the carers of the community. Children attended preschool, then school, but from the age of six, they rose early to carry out domestic chores. At high school, girls and boys are taught separate vocational subjects. In an interview by NZME, Gloriavale Christian Community School principal Faithful Pilgrim said ‘Our aim is to prepare our students for a life of practical service, a life of faith within the community, and are not preparing our students for a life in your society; we are preparing them for a life in our society. Otherwise, it wouldn’t be sensible, would it?’. Women learn to cook, clean, teach, become nurses and also take on the prime parental role of child care while men learn carpentry, engineering and farming. The women’s responsibilities include cleaning, cooking, washing, sewing and most importantly bear children as that is what God has intended. Responsibilities are divided between all of the women residing in Gloriavale. However, the church leaders allocate a House Mother who is responsible for the budget regarding household and workforce expenses. The main jobs women carry out are preparing and cooking meals as well as washing clothes for the community. On average, women will prepare over 7000 meals and wash on average 8000 laundry items of the community. Women allocated to working in the kitchen are required to preserve fruits, cut meat, make butter and cheese and putting produce that is not needed in the freezer. They are also responsible for serving breakfast, lunch and dinner, which require the use of commercial size machinery. The other women are allocated to the manufacturing and washing of clothes. They are required to make everyday wear such as dresses and trousers, costumes for the production and occasionally soft equipment. Women are vital to ensure Gloriavale continues to succeed as they bear children for the growth of the community and conserve the populations overall well being. Though women are essential for the development of Gloriavale, they are not called to any place of leadership over men in the Church but are to submit themselves instead. They are allowed to pray and partake in ceremonies in the Church with their head covered however must not question or correct the men. Even though women are not called to a place of leadership in the Church, they are still granted equal rights to Salvation, love and respect. According to an interview with Lilia, Tarawa women are ‘expected to serve and submit to men, and anything else was seen as ungodly’. Women are to submit themselves to the men of the community because of the communities literal stance towards the Bible. The bible states ‘all Christians should submit themselves to one another, and esteem one other more highly than themselves, and not seek to dominate one another or to have their way… The true Church is led by Godly men whom God has chosen, equipped and called for this important task’.
The community, especially women, are to abide by a dress standard. Each sex wears the colour of blue as it complements every skin tone and complexion. On special occasions, sisters may wear pink or pale blue dresses. The community places great emphasis on the principle that clothing must be modest. Modesty has been achieved by the decision made in 1988 to standardise the clothing permitted in the community, preventing the expression of vanity. Also, the purchasing of materials and the sewing of garments became more economically affordable. The community of Gloriavale believes a variety of clothing styles even within the bounds of modesty results in vanity amongst women. After implementing the decision to standardise clothing, women feel more content to have all the same standard clothing. The minimal styles and absence of choice has allowed everyone in the community to feel equal and consequently reduced time spent making clothing. Another practice from the literal interpretation of the Bible is that women must wear head coverings. Head coverings worn by the women of Gloriavale are a sign to the angels that a woman has placed himself in the submission to the authority of the man. I Corinthians 11:3 and four states ‘But I would have you know, that the head of every man is Christ: and the head of the woman is the man, and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head. However, every woman that prayeth or prophesieth with her head uncovered dishonoureth her head’.
Many factors justify the attitude held towards the women of Gloriavale. One factor is the literal interpretation of the King James Bible, especially the teachings of the Ephesians 5:22-33, Colossians 3:18-19, 1 Timothy 3:11. Ephesians 5:22-33 states ‘Wives, submit yourselves to your husbands as you do to the Lord. 23 For the husband is the head of the wife as Christ is the head of the Church, his body, of which he is the Savior’. The community of Gloriavale have interpreted this teaching literally, demonstrated by the role of women. Another factor that justifies the role of women in Gloriavale is from the publication ‘What We Believe’ by Gloriavale Christian Community states ‘Women are not called to any place of leadership over men in the church, but are to submit themselves’. This statement also from “What We Believe” supports the communities perspective on the role of women. “ Christian wives are commanded to submit themselves unto their own Christian husbands, as unto the Lord, and to obey them in all things, willingly giving to them the leadership of the whole family. In this they should show a meek and a quiet spirit that comes from trusting in God.
From the evidence derived from publications and websites, the conclusion that women are regarded as carers of the community can be made. Women have established this role by the influencing factors of the Bible and leading men of the community by submitting themselves to God.
Rituals
One of Neville Coopers main intentions for Gloriavale was to see the gospel practised as well as preached, in which would be achieved by emulating a literal interpretation the bible. The goal is for the community achieve salvation by living a fulfilling lifestyle from birth to death. The main rituals in life that guide the members to salvation are baptism, commitment to the community, marriage, bearing children and taking on responsibilities for the sake of the community.
Baptism
Baptism is an important ritual at Gloriavale. The ritual involves one being emerged in water as it is a part of God’s plan for salvation. Many of the children in Gloriavale are baptised during their years at school and may be baptised earlier if desired. The strong church environment in which they have grown up in has meant children understand was is deemed as right and wrong behaviour. In today’s society, children are generally baptised are infants. Within the community of gloriavale there have been debates on the age of baptism. One factor that has influenced the ritual of Baptism is the teaching of Mark 16:16 “He that believeth and is baptised shall be saved”. As the community of gloriavale literally interprets the bible, the conclusion that only believers shall be baptised has been made. Also, they believe that only through the Faith and Belief in God and his word are they able to be baptised into the gloriavale community. Consequently, when children are at a certain age they will be baptised. They will then be of the age to understand the meaning of repenting and what it means to believe in God. In regards to Baptism and the Bible, the bible says a believing person is immersed under water. Through the process of immersion, faith puts to death their sins, buries their old life and rises up out of the water to life a new life free from temptation and sin. The factor influencing the community’s perception of Baptism is the teachings of the New Testament. Through the new testament they believe immersion is God’s way in which they can identify with Jesus Christ. They can then see what Jesus has done for them through his death and resurrection. Baptism encourages one to follow in the way of Jesus as He willing submitted himself to the will of God and died for us, then resurrected free from sin. Through Baptism, the community is willing to die to their old life of sin by burying and rising again into a new life free from sin and following the will of God each day. Another factor influencing the ritual of baptism is the teachings from Romans 6:3-11 “ 3 Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death…”. The ritual of immersion in the bible has significance to the communities initiation process into the community.
Marriage
Marriage is another ritual practiced by the Gloriavale community. The relationship between the married couples in the community have been decided by the senior man of the community, like all other facets of their existence. A similarity shared between the community of gloriavale the religions of islam and judaism is arranged marriages. The senior men chasing a woman worthy of being a wife is the equivalent of arranged marriage in other religions. To prevent potential interactions amongst the community, teenagers are discouraged to communicate to the opposite sex until a wedding is arranged. The community of gloriavale in comparison to the society in which we live in is small, therefore are limited options in terms of partners. With the guidance from God and the involvement of the senior men and leaders, partners that have been identified as not too closely related are then arranged for marriage. The leaders have a list of all bloodlines which prove necessary when men ask to get married. The lists are able to provide suitable partners within a certain age bracket that are not related. This process called courtship occurs six weeks before the wedding. From the publication “What We Believe” which states “During their courtship, Christian couples should avoid all amorous physical contact. They should meet together only with the consent of their parents, within plain view of responsible Christian adults, and should be led by their parents and church leaders to a full understanding of all they need to know in order to enter confidently into marriage” is a factor that has led to the ritual of no contact before marriage.
The ritual of marriage is in the hands of God and the leaders. When a man seeks a wife he prays and listens to god’s will with his parents and leaders before approaching his potentially wife. During the courtship process, the couple may not have any physical contact. However, use the time to learn to communicate with each other, creating a foundation for their relationship. the courtship is then followed by the wedding day where the Church gathers for a meeting to share exhortations, songs, scriptures and experience. Vows are then made between the couples before the Church as no preacher is to marry them. The marriage is then consummated before God, joining them together in a bond only broken by death. The community believes it is God’s plan for the coupled to enter the marriage as virgins and remain faithful for life. As women are the only species to have a hymen, they believe it it holds great significance as she has been created by god. They hymen is portrayed as a seal upon her virginity to show the importance of marriage in god’s eyes. The couples marriage is certified with a piece of paper, however the comunmation of a “marriage is not like paper, and cannot be torn up. It is a union that lasts until one partner dies”. The sexual aspect of marriage emphasises the commitment to each other; not just physically but spiritually. Divorce and remarriage among our people is not accepted within this community.
Another point
There are many factors that justify the rituals of marriage and baptism in the community. Points D1-D4 of their publication entitled “What We Believe” includes statements supporting their marriage rituals. Point D1 states “A marriage takes place when a man and a woman freely take one another publicly as man and wife, and consummate that commitment by joining together as one flesh in sexual intercourse. The church does not marry them, nor does the state, nor any other person, but they marry one another, and God accepts them as married, whether or not they are Christians, and whether or not they have a marriage license.” Based of this statement the community practices arranged marriages followed by the ceremony then consummation of the marriage. Also as no preachers marry the couples that are influenced by the publication which states above that the church does not marry them. Point D2 states “Once a man and a woman are married in this way they are married for life, and only death can break that bond. Divorce and remarriage is adultery and is forbidden by Christ and His apostles, whether between Christians or non-Christians”. Point D2 is a factor that influences the ritual of marriage as they do not support divorce, thereof practice arrange mned marriages and communion of virgins to encourage faithfulness
From the evidence derived from publications, the conclusion that the community practices the rituals in a literal way which correlating to the bible can be made. The rituals of baptism and marriage are considered as ways of following God’s intentions. The rituals in which the gloriavale community practices are also very different in the society in which we live in. Divorce has become common in New Zealand society as well as sex before marriage.
Leadership Structure
The founder of Gloriavale, Hopeful Christian is also known as Neville Copper, was the leader of the community and was revered as their leader because he has been called and prepared by God to oversee the Church. Cooper was mainly involved in giving sermons and leading Gloriavale in the direction in which God has intended. In 2010, Cooper retired from the board of trustees however still held the title of the ‘overseeing Shepard’, giving him the power to make decisions in regards to the members still and running of Gloriavale. The community of Gloriavale consists of over 55 families, with an average of eight children per family, divided between four blocks of shared hostel accommodation in which they live. Each floor of the four hostels is managed by a shepherd and a servant leader, which make up the leadership council of 16 men who are responsible for the decisions made in regards to business, education and marriage. How Gloriavale is lead and managed, is solely based on the consensus in which the council of men, come to a final decision at the end of each meeting. The 16 men who make up the council are subservient to three senior men given the title of shepherds who run the tax-free Gloriavale charitable trust. The three senior shepherds, usually the elders of the community, are responsible for the running of profitable business operations and are the trustees of the trust. In general, it is the men that have leadership over the whole of the community. There are also other leaders known as Servants who play an essential role within the community of Gloriavale. The servants are responsible for the management of the six companies of Gloriavale that consist of the early childhood centre, the school and many other aspects of their daily life in the community such as laundry, cooking and sewing.
Factors – Due to their literal interpretation of the Bible, leaders are regarded as being equal with the other members of Gloriavale however, are considered as leaders through hard work, example guidance and counsel they serve their community.
Westboro Baptist Church is an independent Baptist church found to the west of Topeka approximately three miles from Kansas State Capitol in the United States of America. It is led by Fred Phelps and its membership is mainly derived from his family. This essay seeks to discuss the problems that are caused by the church.
It will discuss by giving examples why everyone hates them, what makes it controversial, why having them continue what they are doing is a problem, their activities in relation to 1st amendment and how offensive it is within the setup of the society.
Activities of the Westboro Baptist Church
The church is known for its disorderly conducts and taking an extreme position against gay marriage. It is particularly hated for its persistent habit of carrying out protests in public places such as churches, schools, and funerals for prominent people and American soldiers killed in Iraq and Afghanistan.
The group has also conducted protests outside the United States, including Sweden and an unsuccessful attempt to enter into Britain. However, they managed to enter Canada in August 2008 against the authority’s wishes and protested at the funeral of a young man who was a victim of a cruel murder on a passenger bus.
The group’s extremist activities are a threat to the society. Their unfair targeting of some churches such Catholic, Lutheran and schools that they believe to be lenient towards homosexuality only continues to draw condemnation directed at them. This Church does not respect the rights of other religious groups such as the Jewish and Muslim community.
In fact, they have recently begun mailing a powerful anti-Semitic DVD to Jewish organizations and their leaders. They also attacked President Obama in the DVD depicting him as an anti-Christ. Such moves are not only disrespectful but are also misguided as they have created tension between its members and those of other churches.
The church is also known for its abnormally strong stance against homosexuality. They often hold anti-gay protests and picket the funerals of gay victims of murder or deaths resulting from AIDS related complications. They once picketed a local appliance store selling Swedish vacuum cleaners which they accused of being sympathetic of gays. They also threatened to picket the production of a play based on the murder of young man known as Mathew Shepherd who was killed by two men because of his sexual orientation.
These activities are a disruption of people’s private businesses and lives and are not acceptable in any civilized society. Their protests towards fallen heroes such as soldiers killed in Iraq and celebrities such as Michael Jackson and Ronnie James Dio, among others, make them a public enemy. They are also an enemy of the state because they occasionally picket federal courthouses that they deem to be partisan in legitimizing gay marriages.
This amounts to interference with the state judicial system. The group is never sympathetic or sensitive and their careless utterances to bereaved families shows that they do not value human lives and are not keen in promoting a sense of unity in the society (Fitzgerald, par. 2). For instance, their criticism of the family members of an 11- year boy who died of brain tumor that they did not teach him to “obey God” caused great distress to the family within a few hours of the boy’s death.
The group’s activities are controversial since their intentions cannot be clearly visualized and comprehended. While they claim to be Christians, their actions do not concur with the Christian teachings of preaching peace and forgiveness. For example, the harsh words they utter aimed at grieved families and their violent demonstrations are not Christian.
Controversy in relation to the 1st Amendment
The activities of Westboro Baptist Church contravene the constitution of the United States of America under the bill of rights as contained in the First Amendment.
This law guarantees freedom of religion and right to peaceful assembly. The perennial action by the Westboro church members of attacking other Christian churches and religious organizations such as Muslim and Jews is a breach of other citizens’ right to exercise their freedom. The operation of picketing public gatherings such as funerals is also a violation of people’s right to peaceful assembly.
This law therefore gives the government an open opportunity to take action against any mischievous activities of the church against members of the public without fear or favor. It also guarantees citizens protection against organizations with wrong motives, such as those that purport to be the official government religion, that is, it separates state from religion.
Conclusion
The group’s belief that they are the perfect church and their constant criticism of other religious faiths is seriously offensive to other people and is likely to cause disharmony amongst citizens from different religious background.
Furthermore, their interference in other people’s private lives is equally offensive and therefore it is important that this group be monitored closely. It is also imperative that the government respects the constitution and treat all religions equally and in doing so protect the public from dangers imposed by the Westboro Baptist Church among other churches or organizations with similar motives.
One Sacred Effort, by Brand and Hankins, articulates the Cooperative Program’s history, achievements since its inception, and present and future usefulness as an evangelistic tool. The book explicates the doctrine of cooperative giving as an important theological foundation of the Southern Baptist Church (SBC) system. It also describes the role of the SBC entities, explains the dilemmas faced in disbursing funds, and proposes structural solutions to bolster the program’s efficiency. This paper presents a review of the book and explains how it advances my understanding of the SBC and the Cooperative Program.
The Baptist Vision
The evangelical Baptist Church practices a reformed theology, meaning that it does not subscribe to the beliefs and practices of Roman Catholicism. The Baptists believe in the infallibility and the sacredness of scripture as the sole reservoir of authority. They further believe that salvation comes by grace through faith alone, not by works. Works are products of leading a Christian life. Although the Baptist Church is a product of the Reformation movement, it does not accept the hierarchical structuring of the church practiced by other Protestants, such as Presbyterians. Baptists hold that the clergy, though anointed by God to deliver His message, is at par with the congregants as far as the ministry is concerned. They also believe in the evangelical mission of the church and in living “to the glory of God” daily as a Christian.
The New Testament Church
Baptists live by the teachings of the New Testament with respect to baptism and the work of the Holy Spirit. Another theological foundation of this denomination is the belief that each congregant has a spiritual gift he or she can use to promote the ministry’s work. In this view, the Baptist church is organized in a congregational format to allow each member to contribute to church decisions. The church leadership comprises of the pastor, who, besides doing scriptural interpretation, works in the ministry alongside the deacons who are ordained church ministers. This shared form of church administration is well explicated in the book of Timothy.
Toward a Theology of Cooperation
The Body of Christ signifies a church founded on the theological doctrine of Universalism. For this reason, churches should not compete with one another but rather cooperate. Paul called out to churches to work together, especially in difficult times, to provide monetary support to others in a crisis or send their pastors to minister to other congregations. Therefore, it is practical for churches to cooperate with each other to support the work of the ministry. However, cooperating churches should believe in the infallibility of Scripture as the “ultimate source of authority” over their work.
Churches on Mission
Sustaining the ministerial mission is a costly affair. In church history, the Catholic Church used unorthodox and unscriptural ways to obtain money for funding its evangelical mission. It charged fees to expiate sinners in purgatory and sold offices to raise funds. Luther reasoned that it would be prudent for local churches to contribute money to a central kitty for redistribution based on individual needs. The same kitty could finance the church’s missionary work. For this purpose, the Baptists established the SBC in 1845, which is akin to a “one Convention” that embodies all Baptist churches. The SBC was to manage the convention’s donations and contributions.
The Southern Baptist Convention
Historically, the SBC funds were collected through emissaries on behalf of the SBC. However, this mode of operation was deemed ineffective, as the agents could not cover all churches making up the convention. This issue was addressed in the 1919 meeting and a five-year contribution target of $75 million was set. Subsequently, a finance committee was constituted to oversee this campaign. The pledges from the member churches amounted to over $92 million; however, due to the effects of the 1920 economic downturn, the target was not achieved. To overcome these challenges, the idea of the Cooperative Program was conceived to allow members to share contributions made to the SBC equally.
Getting Down to Business
The SBC was incorporated into a legal entity to oversee the Cooperative Program. However, the corporation differs from conventional firms, as “it has no assets, employees, or property of its own”. However, the SBC has established management committees to oversee its operations just like other organizations. The corporation has rules that guide its meetings that take up to six days each. The member churches elect ‘messengers’ who represent them at the annual meeting. The main agenda of the annual general meeting includes examining the Cooperative Program reports, electing new officials, and deliberating the appropriations for the program. The convention lasts for only two days a year, after which it is dissolved.
The Distribution System
The Cooperative Program operates using a well-considered system. Money in the form of tithes and offerings is received in the local church’s budget. The proportion of these monies that goes to the Cooperative Program is determined through a yearly vote. The church association is not supported by this fund. The convention retains the specified percentage at the state chapter of the Cooperative Program while the rest is remitted to the SBC executive committee. This amount is redistributed via the SBC’s ministries based on specified criteria. Baptists are encouraged to give because “it is the persons whose pocketbooks are converted that are truly saved”. Giving is considered a hallmark of discipleship under the Cooperative Program.
Network to the World
The SBC comprises of elaborate networks of Baptist churches. Churches in a particular area belong to a local association that oversees the ministries and manages funds distributed by state-level conventions. The association also cooperates with the North American Mission Board (NAMB) to establish new churches within its territory. Multiple local associations make up the state convention that runs a number of ministries. Their roles include establishing new churches locally and participating in humanitarian activities, among others. They also collaborate with the NAMB to support various ministries and plan evangelistic missions. All the state conventions make up the SBC. This overall body manages up to six theological seminaries that observe the Baptist doctrines.
The Entities That Serve Southern Baptists
The authors give a historical aspect of the SBC’s entities in this chapter. The International Mission Board (IMB) is one of these entities supporting missionary work worldwide. By 2004, the IMB was supporting 1,194 community groups globally with the funds received from the Cooperative Program. The NAMB is another crucial SBC entity that oversees over 5,000 missionary programs. The Cooperative Program is the main funder of the NAMB. The chapter also outlines the six seminaries that fall under the purview of the SBC. An example of such seminaries is the LifeWay Christian Resources that develops and disseminates Christian literature.
Inspiring Confidence in Cooperation
The rationale for creating the SBC’s executive committee was to inspire confidence in the church’s operations through enhanced “organizational efficiency and accountability”. This member-based body has a specific mandate and runs three sub-committees each with a distinct role. Its roles include the collection of contributions and disbursement of money to the SBC’s entities and conventions. It also organizes the annual SBC meetings, handles lawsuits on behalf of the church, and provides training resources in line with the Baptist mission.
Tensions, Trends, and Troubles
In this chapter, the authors talk about the declining contributions reaching the Cooperative Program. They reckon that the view by some churches that the program is ineffective accounts for the diminishing contributions. In addition, disputes between state conventions over autonomy depict the program in a negative light. They conclude that the congregants can only be passionate givers if the pastor talks positively about the program.
Future Challenges
The big question raised here relates to the Cooperative Program’s long-term continuity in the 21st Century. The authors hold that for the Cooperative Program to continue to exist, the Southern Baptists must emphasize its link to the New Testament. Paul implores churches to cooperate and assist others as part of accomplishing the Great Commission. This should be the mission of every Baptist church. The pastors should teach the congregants to be passionate givers to support the program’s mission.
Conclusion
Through reading this text, I understood the foundations of the SBC and the Cooperative Program and their relevance to the Baptist’s life. The program is crucial to the evangelical mission that will see God’s word reach all the corners of the earth to herald the coming of Christ. The SBC also supports the ministry and humanitarian activities through its entities. I believe that the Cooperative Program gives us an opportunity to participate in evangelism and discipleship.
Bibliography
Brand, Owen, and David Hankins E. One Sacred Effort: The Cooperative Program of Southern Baptists. Nashville: Broadman & Holman, 2005.
Norman, Stanton R. The Baptist Way: Distinctives of a Baptist Church. Nashville: Broadman &Holman, 2005.
Shurden, Walter B. Not a Silent People: Controversies That Have Shaped Southern Baptists. Smyth & Helwys, 1995.
Sullivan, James L. Baptist Polity As I See It. Nashville: Broadman & Holman, 1998.
Vestal, Daniel, and Robert Baker A. Pulling Together! A Practical Guide to the Cooperative Program. Nashville: Broadman Press, 1987.
Wardin, Albert W. Baptists Around the World: A Comprehensive Handbook. Nashville: Broadman &Holman, 1995.
Baptism is a Christian ritual whereby a person demonstrates their faith and acceptance of the doctrines of the Christian religion. The immersing, pouring or sprinkling of water on the person is central to the baptismal ceremony. This act symbolizes purification of the soul as the baptized person acknowledges the teachings and resurrection of Christ. It is, in effect, an initiation into the Christian religion. This discussion examines the history of Baptism as referenced in the Bible, the various ways the ritual is practiced by differing sects of the Christian Church and provides an explanation of its significance in contemporary times. In addition, the paper analyses the differing nuances of its meaning within the Christian religion.
The Old Testament does not specifically reference Baptism. The ritual is explicitly of New Testament origin. However, there are mentions of water being used in purification of soul ceremonies which became inserted in the Christian Baptism ceremony. “I will sprinkle clean water on you, and you will be clean” (Ezekiel 36:25). Baptism in the New Testament was introduced by John the Baptist who was an undetermined relative of Jesus. John practiced Baptism for people who wished to repent their sins and receive forgiveness by fully immersing them in the Jordan River. This practice of absolving sin by water would become the founding concept for the baptismal ritual and a significant, though not only, component of modern baptism. John baptized his relative Jesus in the Jordan River as he had many others even though, according to the Bible, Jesus was without sin. This act would become a principal aspect of Jesus’ ministry therefore a principal part of the Christian religion. This occurrence also marks the emergence of another aspect of the Christian religion, the Holy Trinity. The son, Christ, heard the Father’s (God’s) voice while the Holy Spirit “descend[ed] on him like a dove” (Mark 1:10).
There does not exist specific instructions on how Christians should practice baptism in The New Testament, but within its pages are insights regarding how Jesus and his disciples perceived the act. Christians may only utilize conjecture regarding the suitable method of procedure and connotation of the baptism ritual by examining the numerous Biblical verses which refer to this sacrament. The interpretation of the verses related to baptism, as do all other verses of the Bible, vary widely, person to person, and sect to sect and are subject to modification throughout the years and continue to be disputed. An early interpretation of the baptism ritual was penned by the Apostle Barnabas in the First century. “We indeed descend into the water full of sins and defilement, but come up, bearing fruit in our heart, having the fear of God and trust in Jesus in our spirit” (Kleist, 1948). In the year 150, Justin Martyr depicts baptism as the method by which a person “may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone” (Schaff, 2001: 339).
In the Third Century, the book ‘The Shepherd of Hermas’ offers a description of baptism. “Before a man bears the name of the Son of God he is dead; but when he receives the seal he lays aside his deadness, and obtains life. The seal, then, is the water: they descend into the water dead, and they arise alive” (Shepherd of Hermas, Similitude IX, Ch. 16). The ‘Constitutions of the Holy Apostles,’ also written in the Third Century, speaks of the gravity of baptism as well as the possible penalties befalling a Christian who continues in their sinful, worldly ways after they have been accepted into the religion following the baptism ritual. “Beloved, be it known to you that those who are baptized into the death of our Lord Jesus are obliged to go on no longer in sin; for as those who are dead cannot work wickedness any longer, so those who are dead with Christ cannot practice wickedness. Now he who sins after his baptism, unless he repent and forsake his sins, shall be condemned to hell-fire” (Constitutions of the Holy Apostles, 2:3).
In the Fourth Century and beyond, people were usually baptized just prior to death so that they could lead the bulk of their life in sin. In other words, baptism was used as a loophole to beat the system. The deathbed baptism of Roman Emperor Constantine, the person credited with legitimizing the Christian religion in the Western world and its subsequent expansion, is an example. “Thus was Constantine the first of all sovereigns who was regenerated and perfected in a church dedicated to the martyrs of Christ; thus gifted with the Divine seal of baptism” (Eusebuis, 4th Cent.: 811). Without the conversion of Constantine to Christianity, the first Roman emperor to do so, the religion may not have survived until today. Ironically, in addition to hypocritically, Constantine, the most important figure in Christianity other than Jesus and John, forced his religious values upon the citizens of the Roman Empire but did not live a ‘Christian life’ until just days before his mortal demise. The Fourth Century view regarding baptism by the Roman Catholic Church, propagated chiefly by St. Augustine, remained in effect until the 16th Century and the Protestant Reformation.
The 1200 year-old theological doctrines regarding baptism, as well as other basic tenets of Christian dogma, began to be challenged and reformed in the early 1500s by John Calvin’s Reform Church. These changes included the necessity of baptism so as to gain acceptance into the Kingdom of Heaven. During this time, the method by which baptism was performed, by the total immersion or sprinkling of water was challenged by the Baptist Church as was the baptizing of infants. The Reform Church also challenged the concept of infants who died without being baptized would end up in hell. Martin Luther is widely credited with initiating the Reformation in 1517 when he nailed his thesis on the Wittenberg Castle door. However, he continued to support the traditional views regarding baptism, for example, that the ritual was necessary in order to achieve salvation, even among infants. “Baptism is no human trifle, but instituted by God Himself, moreover, that it is most solemnly and strictly commanded that we must be baptized or we cannot be saved, lest any one regard it as a trifling matter, like putting on a new red coat” (Martin Luther, 1528: 100). Contrarily, Calvin, regarded as one of history’s foremost theologians and one of the significant founders of the Reformed Church, sided with the Roman Catholic position on baptism.
The Christian Church of today has branched out into numerous sects. Three types of water baptism are practiced: pouring, sprinkling and immersion. Catholics either pour water on the head or allow partial immersion of the person being baptized. The method by which water is administered is merely semantics and not at great issue among the various Christian sects. The important differences revolve around the symbolism of baptism. Varying Christian Churches offer broadly different concepts regarding the benefits of baptism. Some perceive the ritual as a symbolic method of openly declaring their devotion to Jesus and His church while others view it as essential to attain salvation. They also differ regarding whether or not baptism is obligatory for Church membership. Baptists and several other Christian churches believe baptism to be more of an ordinance or ceremony rather than or a sacrament. Various churches will only perform the baptism ritual for adults who are fully cognizant of the ceremony’s implications. Others, such as the Catholic Church, routinely perform baptisms on infants. Those who oppose infant baptisms are concerned that it is meaningless to them therefore a meaningless ceremony. They assert that baptism was intended as a public profession of a person’s beliefs which includes a commitment to Jesus and the Christian Church. An infant or young child cannot possibly make this decision independent of outside influence which negates the precepts of the ritual (“Baptism”, 2007).
Baptism is a rebirth of sorts, a professed intention to leave behind former sinful, secular behaviors and to embrace the doctrines of the Church. It is a public acknowledgment in the belief of the resurrection of Jesus and an agreement to freely submit to His teachings. Jesus demonstrated this submissive, obedient role of identification when He was baptized by John. Jesus showed his “willingness to take on the servant’s role, entailing his identification with the people” (Bradshaw, 1990). Baptism is probably best described as identifying with Jesus, an outward display of an inner dedication. The ritual represents a purification of the soul from sin and the acceptance of the Gospel of Jesus and Holy salvation. According to the Catholic Church, baptism removes the tarnish to the soul brought by sin and postulates that non-baptized infants who die go to a place called ‘Limbo’ which is neither Hell nor Heaven. This controversial opinion is an upgrade from the pre-Reformation days when non-baptized infants went to Hell. (“How can limbo”, 2006).
The practices, meaning and peripheral issues surrounding baptism have been debated since the First Century because the ritual was not spelled out in specific language in the Bible. The one unifying aspect of baptism in all faiths is that it is a ceremony that publicly establishes a connection of faith with the Christian Church and subservience to Jesus Christ. The ritual was of great significance to the most important people of the New Testament, the Apostle John and Jesus Christ. Therefore it is an important function of those of the Christian faith since that time. It is a cleansing of the old sins and an affirmation of the new spirit which is the very center of the Christian religion.
Kleist, J.A. “The Didache, The Epistle of Barnabas, the Epistle and Martyrdom of St. Polycarp, the Fragments of Papius, the Epistle of Diogentus. Ancient Christian Writers.” Vol. 6. New York: Paulist Press. (1948).
Luther, Martin. “The Large Catechism.” Translated by F. Bente and W.H.T. Dau. Triglot Concordia: The Symbolical Books of the Ev. Lutheran Church (St. Louis: Concordia Publishing House). (1523; reprnt 1921). 2008. Web.
Roberts, Alexander & Donaldson, James (Eds.). “The Ante-Nicene Fathers Translations Of The Writings of the Fathers down to a.d. 325.” 2008. Web.
Schaff, Philip. “The Apostolic Fathers with Justin Martyr and Irenaeus.” Wm. B. Eerdman’s Publishing Company. (2001). Web.
Biblical references: New King James Version. Thomas Nelson Publishers (1984).
Baptist churches are comprised of members of the protestant Christian family who also have similar basic beliefs like many other protestant but put more emphasis that baptism should only be done for the believers. And that the baptism should be strictly be immersion of the convert into water instead of just a sprinkle or pouring on water on the individual.
This is to emphasize what Jesus Christ had done; He was immersed in water by John the Baptist. Many other churches also share the same belief even those that are not Baptists. It’s therefore important1 to taker not that Baptists do not entail a single church or denomination structure. Many of the Baptist also put emphasis on the church having no human founder, no human power behind it and no human creed2.
One of the most colorful and influential Baptist ministers in early church development in South Carolina is Edmund Botsford. Edmund was nurtured in faith to become a staunch Christian by another Baptist minister called Oliver Hart.
Edmund worked with Richard Furman in Charleston Baptist association and he was a spiritual inspiration to many and especially other leaders like William Johnson and John M. Roberts among many.
Birth and Early Life
On 1st of November 1745 a bouncing baby boy was born at Worburn and given the name Edmund Botsford. He started his early life in this Bedfordshire England neighborhood but he was not very lucky since his parents died when he was only seven years old. As an orphan, Edmund was sent to board with a woman called Barnes. Mrs.
Barnes was a very good person, a close friend to his mother and his mother’s dream of having her son nurtured in a Christian or religious ways came true. It’s here where be begun attending the Baptist church and developed curiosity in religion.
In 1766 at the age of 21, he left England and travelled to Charleston in South Carolina3. It’s here that he was baptized and later on awarded a license to preach. He became a very powerful minister of the church and an active member and worker of the Charleston Association4. Edmund was a writer as well and a mentor to the younger Baptist preachers.
Essentially having been orphaned at an early age, Botsford was set to be keen on leading a good life. He grew up with his aunt and a friend to his mother who natured him a Christian way. When he had come of age, he decided to move out of England.
The death of his parents left him in the hands of Mrs. Osborn who had sent him to board with Barnes. At Barnes’s place, Botsford became a frequent subject of string religious impressions even at that tender age. He became passionate about reading the pilgrim progress, children’s hymns and the Holy war among other religion materials. It is from these impressions that his amazing dream was deepened in his ninth year.
After that period of curiosity concerning religion, Botsford habits were quite irregular. It appeared like he was despairing and isolated by his friends. Indeed, all seemed to have gone against him save for the lady he stayed with, Mrs. Barnes5. He also showed great desire to venture the sea and he did not pursue that dream.
It is assumed that his waywardness at the moment caused him to enroll in the army instead, he became a common soldier6. This career was tough and he suffered a number of hardships and in several occasions he narrowly escaped death. The army disbanded and he returned home to Barnes. However he soon set to go to the United States.
He still got an opportunity to attend Baptist church in South Carolina. The Baptist denomination is indeed a very large denomination having over 43 million followers across the planet. In the United States7, the Southern Baptist convention is regarded as the largest Baptist organization since it has about 16 million followers and estimated 40,000 churches.
Conversion and Ministry
While he was living with his aunt, Botsford wanted to become a career soldier. So when he joined the British army he was on the verge of seeing his dream come true. However when he moved to South Carolina in 1766 that dream changed.
The young English ex-soldier was converted to the Baptist faith during the time when Oliver Hart was in charge of the Charleston church and the ministry in that region especially training the missionaries and young preachers. Botsford eventually underwent a baptism on 13th of March, 1967. Later in February, 1771 he got his licensure for preaching8.
Botsford stayed and studied with Hart for a period of about two years since February of 1769 to February 1771 when he got his license to preach. From his journal commenting on the time he spent with Hart studying religion and faith, he recorded a number of his inner struggles and questions regarding faith.
He also noted down in his diaries and journal the scriptures that Oliver Hart preached about and also wrote passages of his sermons9. Botsford remained in the church where Oliver preached until June of that year before he left to Euhaw Baptist church. He held Hart in high regard fondly referring to him as Father Hart as he considered him his father in the Baptist ministry.
After he was licensed to preach, His first sermon to the Baptist congregation in South Carolina was done near Tuckasee King, Ga. This happened on 27th June of 1771. He was thoroughly prepared by Mr. Hart who was a mentor at the preparatory studies of the church. In June the same year he was licensed he went out on a missionary tour to preach the gospel to other people in America.
With is horse and saddlebags he went as far as Euhaw and there he preached for Mr. Pelot for quite some time10. He was later invited to Georgia. He conducted wonderful and inspiring services that were highly accepted to the Tuckaseeking congregation.
In fact they solicited the minister to remain and he aggress to stay there for a year preaching to them11. Being an active individual, his labors were not confined to the Tuckaseeking area so he moved to the surrounding doing the work of God and preaching. He soon became popular preaching in Georgia and South Carolina12.
During the time when Mr. Botsford was preaching in these areas, there were few Baptist at Ebenezer which was a very large settlement occupied mostly by German Lutherans. They heard about the works of Botsford and he was invited to preach to them. Permission was sought to use one of the German meeting houses and Mr. Robinson who was also a pastor but not a Baptist did not object, rather granted them permission13.
However, the deacon who was in charge at the moment greatly opposed to the move by Mr. Robinson claiming that the Baptists were very bad people. However since the minister was not objecting, the deacon just gave Mr. Botsford the keys to the hall. This was happening in October 1771.
That day, Botsford preached from the book of Matthew 9:13. This talked about having mercy on sinners and that they were being called to repent and Jesus did not come for the righteous but for the sinners. The deacon who was initially opposed to the idea became convinced that Botsford was preaching of Jesus Christ and that he was welcomed whenever he wanted to come back.
During that time, there was no single Baptist in Georgia and there was not ordained Baptist preacher in the whole province14. However, there were few scatters Baptist church members across the region. This formed the foundation of building more Baptist churches. There are more that 1,700 ordained Baptist ministers preaching in the regions and the members have been able to construct over 2,750 churches in every corner of the colonies.
The United States has over 16,600 Baptist ministers and over 26,000 churches with a membership of over 2.2 million people. Basically the few Baptist in the 18th century have become millions.
Botsford was laboring faithfully preaching the word of God in Tuckaseeking but his works as usually could not be confined to a small region, he spread wings to far places. The following year in 1772, he increased the reach of his operations and he hence traveled far up and down the river Savannah15. Essentially he preached in a wider area ranging from South Carolina to Georgia persistently.
Being accompanies by the spirit of God, Mr. Botsford was able to win and convert many people who were baptized by immersion by the ministers Mr. Pelot and Mr. Marshall. This is because Mr. Botsford himself was merely a licentiate therefore he could not perform the ordinance. In one of his usual preaching excursions he was able to visit a place called Augusta16.
There he was made a guest to Colonel Barnard. This was the justice who had previous tried Daniel Marshall, a Baptist preacher for ministering in the parish of Saint Paul. The colonel had approached Botsford to go and preach at Kiokee and he also promised to accompany him so that he could introduce Botsford to Marshall17.
The two traveled to Kiokee’s church and when they arrived, col. Barnard introduced Mr. Botsford to Marshal claiming that he was a very good gentleman, born in England but then preaching in the United States, Charleston … “he is of your faith”18.
The conversation that ensued after the usual greetings was recorded on a CD, Mallary’s Memoir of Botsford. Marshall asked Botsford whether he was going to preach to them19. Botsford agree using some humor that he was at a loss for a text. However, Daniel asked him to look on the lord for one.
Botsford began preaching about Psalm 66:16 which he called people to come, all those who feared God and he [or anyone reading the text] would tell them what he has done to his soul. The service was excellent and after it was done, s friendship struck immediately20. Marshall was so excited by the teaching commenting never in his life had he ever heard a conversation better explained. He invited Botsford to visit once again.
From that moment, Mr. Botsford was to visit the area more often. In order to have more time for his evangelical work and liberty to move around even to very distant places to other desolate souls, Botsford decided to end his engagement to the Tuckaseeking congregation.
This was nearly at the end of 1772 and he got fully involved in missionary work21. He was therefore able to travel on his horse to Ebenezer and north of Kiokee. During that time he made more converts. The same year, he had a very inspirational encounter with one Mr. Loveless Savidge who like ten miles from Augusta towards Northwest direction.
As Botsford to inquire the state of the road, Mr. Savidge asked whether he was the Baptist minister to preach at kiokee. Botsford accepted and sought to know whether Savidge was attending. In his response Savidge said he was not fond of the Baptists. He was quite tinctured with chauvinism though he was a staunch member of the Church of England.
As Botsford sought to find out why, Savidge said that Baptist thought they were the only ones baptized22. So he asked him whether he was baptized. Savidge answered yes – according to the rubric. Botsford then asked how he knew that and he got a response… ‘My parents told me’. He therefore challenged Savidge that he did not know rather relied on information from someone else as he rode away.
These words implored him to rethink how he knew he was baptized or not. His conscience greatly harassed him until he began conducting an investigation over the subject of baptism. He learnt and was convinced the proper way of conversion was by immersion and he therefore had a duty to be immersed23.
He confessed that the question on how he knew that he was baptized set him on the track to conversion. He was later baptized and was a very important member of Kiokee church. He became the first pastor to minister of Abilene church.
On a similar occasion, Botsford was preaching in Burke County’s courthouse, the sermon went on well though people begun losing concentration at the end of the sermon. One of the people bowled out saying that rum had come. Few others followed him and the sermon ended with very few people24. So when Botsford was mounting his horse, he saw many of his listeners drunk and fighting over rum.
One of the men, elderly and very intoxicated extolled the sermon given by Botsford in a profane way and invited him to his tow to preach while offering him alcohol. He declined the alcohol but agreed the invite to preach. The sermon at that old man’s hometown lead to rediscovery of his wife and his some was converted including fifteen more people.
The church in Charleston heard of the successes that Botsford was making and they decided to ordain him. This ordination was conducted on 14th March, 177325. Hus mentor and role model Rev. Oliver Hart of Charleston conducted the ordinance and was assisted by Rev. Francis Pelot of Euhaw under whom Botsford had worked for. Botsford became a continually successful preacher having many converts26.
In 1773 and 1774, he recorded the highest number of converts. He was heard saying that in August of 1773, he rode 650 miles, and preached in 42 sermons where he baptized 21 people. He also administered the Lord’s Supper two times. He joked that if he travelled that way throughout the year, he would be a flying preacher27.
There is one incident that happened in July 1773 when Botsford visited Stephen’s Creek. After his sermon, a number of candidates offered themselves to be baptized. However, a lady named Mrs. Clecker was worried that her husband would not allow her to go on with the baptism. So the minister asked whether the husband was among the congregation, she said yes28.
Botsford then called the man forward and asked him whether he was objected to his wife’s decision. He denied and the baptism went on but he was so humiliated by the minister being questioned in public but the preacher ignored his sentiments.
After baptism, Botsford was coming up through the orchard and saw the Man who was a German leaning on a tree looking like he was in trouble. When the preacher asked him what the matter was, he claimed that he feared he would die and go to hell29. Botsford took him through a process of believing and in September 1773.
In November of 1773, Botsford, Oliver Hart and Francis Pelot constituted the members who had been baptized into a church located over 25 miles south of Augusta.
They also styled the New Savannah church which later on was named after him –Botsford Meeting House. The meeting house did not last long since after the revolutionary war the building was shifted 10 miles and named Botsford church. This became the second church to be constituted in the state of Georgia.
Marriage
Mr. Botsford got married to a woman named Susanna Nun from Augusta but she was an immigrant from Ireland and a convert to Baptist. The couple then settled in 1774 on land that Mr. Botsford had purchased in Burke County30. Together with her, they had six children, however, they were not as lucky as most of them died during their early stages of life therefore only two of them survived beyond childhood.
Even after marriage, Botsford did not allow the charms and care of having a wife distract his evangelism. He continues to Brier Creek and the neighboring areas where preached the good news with passion and victory. This kind of intensive preaching continued until in 1779.
By that time, he had baptized about 148 people, brought up one nourishing church and had founded two more churches and was preparing materials to construct other churches31.
At that time Botsford was rushing to get out of the province as a fugitive. He was escaping from the British and Tories32. This is because Georgia had been conquered and there were threats and dreadfulness of the revolutionary war. The war soon begun seriously and the settlers suffered a great deal33.
Other marriages
Throughout his life, Mr. Botsford was married to four women. His first marriage was with Susanna Nun also a convert to Baptist religion. They lived together for 27 years and she died on 9th March, 1790. In this marriage, she had a daughter called Mary who died in 1828; she was married to Thomas Park. In the following year, 1791, Botsford got married to his second wife, a woman named Mrs. Catherine Evans.
The married did not last long like his first marriage since Catherine died in 1796. The two had a daughter from this marriage and she was called Catherine McIver Botsford. Their daughter married Moses Fort. He stayed for a while without a wife and in 1799; he decided to tie the note again and married his third wife – A woman by the name Mrs. Ann Deliesseline.
They did not have any children in this relationship and Mrs. Deliesseline passed on in 1801. Botsford got married to his fourth wife in 1803, Mrs. Hannah Goff. This was quite a journey of his love life. His wife died in 1822 three years after the death of her husband.
The Revolutionary War
For quite some time, England had been waging war with other nations like France and fighting the Indians in the Americas. This had begun in early 1700 but peace was not found until 176334. These wars were fought to protect their colonies and it the administration of England that had ordered them.
The wars had cost the country about 300 million US dollars. On 10th March 1764, the House of Commons decided that it was proper to tax American so that they would get some relief in enduring the burden which was already causing the national debt to increase considerably. Later on, the House of Commons voted and declared it necessary to tax America and in March 1765 they consequently enacted the ‘Stamp Act’35.
The American resented this move strongly and many of them not only refused to use the stamped paper but even tore it the threatened the enforcing stamp officers with murder. It was at this moment in November that the stamp act had been implemented that there erupted a patriotic society called ‘Liberty Boys’.
The following year on 18th March, 1766, the government then decided to repeal the law but in 1767, the parliament passed a law that imposed duty on purchase of tea, papers, paint and glass among other goods which were to be imported into the British colonies.
This culminated into disputes of taxation without representation, an issue that had been raging between the British colonies and parliament for over 25 years by then. The British contended to the right to increase revenue and the Americans contended that being taxed and having no representative in government was unjust and they hence declined to follow the law36.
James Habersham, who was the president of the council in Savannah and also a patriot to his country declared that the Georgians were being levied more money on stamp act than they could afford and that was set to ruin their lives causing misery.
In quick successions, there were a number of exasperations that ensued and the parliament did not heed to any of the petitions and grievances. Meanwhile, immigrants were flocking to the country and during that time, four more parishes were set apart in 1765 between the areas Atlamaha and the St. Mary’s rivers37.
With increased expert from 35,000 to 680,000 dollars and with over 14,000 Negroes, the population in Georgia was ready to speak out for their right. The issues of imposing taxes, collection of duty to increase revenues and to have a standby army ready to fight people distracting peace and transportation of people accused of treason to Britain for trial were addressed.
The House of Assembly redefined their right and resolved that exercising legislative powers in colonies by councils appointed by the crown could be dangerous and destructive to the American’s freedoms and rights.
Many people from other colonies and Georgia started to claim, demand and insist that they had indubitable rights and liberties38. These rights could not be taken away even by law, nor altered neither abridged by any power whatsoever without their assent.
Crisis was looming in 1772 and there were many committees appointed ion all the colonies to determine whether submission of taxes to the British was acceptable or they were going to take a firm stance to oppose it. Daniel Marshal and Edmund Botsford were making many converts and set up churches in Georgia, there were also very many white citizens settled in Georgia.
This presented and western frontier and many troops were deployed to the region. These were the dark days in Botsford’s career39. The marauding parties crisscrossed the country, killing, ravaging and taking prisoners to atrocious prison ships in Savannah. These prisoners were exiled, imprisoned and property confiscated, some were killed and there were many calamities that followed.
This greatly affected the Baptist brethren and in the spring of 1779, Botsford flew to South Carolina and to Virginia ahead of trouble40. He claimed that Georgia was never again his home41.
Daniel Marshal remained at his post and through the violence and atrocities and land filled consternation, there needed to be high degree of determination. Daniel continued his work with the help of other men who were faithful to him and still had many converts and he constituted churches in during the peak of the war.
The ardent preacher, Daniel Marshall had done some real faithful preaching and he got sufficient help from his lieutenants and licentiates from Kiokee42. The outcomes of these efforts begun to be seen when all the Baptist who were scattered throughout the country begun coming together in unity and they formed churches and soon they were having discussions o f forming associations.
Their first meeting for this happened in 1784 at Kiokee church43. The meeting was well represented since five churches had their representatives. It is widely agreed that there can’t be doubt that Botsford was one of the founding churches that called for unity and formation of the Georgia association
The Baptists in Pennsylvania and Philadelphia had formed an association already by 1708. The second association of the Baptist church was formed by the South Carolina and Georgia church. This happened in Charleston, South Carolina in 1751. A number of associations followed in rapid successions across America.
The main role of these associations was to provide bigger fellowship and to give counsel concerning the common problems that faced the church44. The associations were not to have authority over the churches that were affiliate to them. Nonetheless, some Baptist did not want to affiliate to associations as they feared that these would have an effect on heir freedoms and authority.
Important Ordinance
When he had matured in the ministry of the Baptist church, Botsford also became a mentor, a father and a teacher to many young preachers in his church. Among the influential ones was a man named Charles O. Screven. He was very intelligent and with a religious heart.
Unfortunately he died in the revolutionary war. He had been born in Charleston and at the age of twelve he united with the Baptist church which his grandfather, Reverend Wm. Screven has founded and was its first pastor in 1680s.
Charles had attended Brown University in Rhode Island where he graduated and ventured into preaching. He was mentored by the early Baptist preachers like Hart, Botsford and he was later licensed by his Charleston church to preach. He began preaching in 1801 where he visited places like Sunbury and Georgia.
He later founded Baptist churches in these regions. Following his great works, he was ordained and that ordination was done by Mr. Clay and Mr. Botsford45.
The ceremony took place in savannah in 1804. Even though he was a very polished gentleman, he sought mainly to preach to the Africa Americans and was very influential and effective in turning the white and black hate to light. Botsford was proud of him as he also took an active role in the revival of the religion which happened in the early years in the century. He also became the first president of Mount Enon Academy46.
Charleston Association
The works of Edmund Botsford had a great impact on the church in the South Carolina and Georgia that he is often mentioned among the important founding father of the church in the region. Notable among them is his participation in the Charleston association. His contribution and leadership approach when he was a member of the association is a great inspiration felt in different spheres of the Baptist church history.
Firstly, Botsford was a very crucial player in the ministry and actively participated in the works of the Charleston Baptist association. Shortly following his ordination, he led his congregation, in new savannah into joining the Charleston Baptist association47.
He also preached a number of sermons for the larger ministry and in 1778 after preaching to the association, he was elected as the clerk. In preceding years he served on the board of the association as a moderator. He had that chance three times first in 1788, second in 1792 and finally in 1797. As a member of the association, his role was to write circular letters, a role he played well in 1794 and in 180248.
Botsford is on noted as a righteous man seemingly conservative having greatly and intently opposed the incorporatin of the association in 1785. This would have allowed it to manage the church’s funds. He supported his sentiments that the association’s role was only advisory and therefore incorporation would lead to destruction of that concept. The incorporation hence failed and the proponents hatched a new scheme.
A general committee was proposed in 1790 to head management of the association. With this role, the committee was to be in charge of receiving and disbursing the finances for the ministerial education49.
Later on when there were suggestions to incorporate this general committee, there were no objection, Botsford signed the petition seeking incorporation and was also a member of the general committee for several years. In his later years, he was very ill that he did not attend most of the meetings that the association held.
The stroke caused him to reduce his involvement. In fact in one of the meetings, he was to preach but it was announced that Botsford won’t be attending because of is heavy affliction50.
After Revolution until His Death
The civil war that took place in the US during the 18th century left a great deal of devastation to the Baptist church in South Carolina and Georgia. Many of the meeting houses were closed and the church lost a lot of resources. Their mission work disappeared since many missionaries fled because of the war and only soldiers remained51.
The orphaned children faced serious problems and this inspired the current ‘Benevolent ministries’. However, after the war, thing begun to resume gradually and the monetary resource started accumulating. A better organization of the church was inspired even though at the initial stage, very few Baptist were affiliated to the centralized organization.
During the remainder of the period when the revolution was ending, Botsford did not have a permanent home since ne had lost his home when he fled from the British soldiers52. He rejoined the army again to become a chaplain but this time round he was in the American army.
He worked for both South and North Carolina and also for Virginia. Because he was getting older he settled down in Georgetown, South Carolina later on ad worked there as a pastor of the Baptist church53.
Actually, Botsford moved when the British soldiers had gained control of savannah and they were extending outside the province. Botsford did not want to risk his family so he took his wife Ann and their daughter to South Carolina in 1779 as spring was approaching. He was welcomed by the family of Arthur Simkins who were living near Edgefield54. He was invited to the army.
In order to dedicate his time working for the American army, he went ahead and left his wife and children with the Simkins family. He then worked as a volunteer for the American military. In the military, he worked as the chaplain for the general Williamson’s brigade. He however served in the position for only few months and later left. This was so because at that time, the Welsh Neck Baptist church extended a call to him.
They wanted him to be their pastor, a call he had gladly anticipated. He gladly agreed and he consequently took his family to society hill. This was in November of 177955.
Botsford also faced another challenge in society Hill when the British invaded Charleston and begun taking over the colony and causing mayhem. He therefore fled society Hill with his wife and children. Together with Oliver Hart, they moved as far as North in Virginia. However when the looming danger of the civil and revolutionary war has subsided, Botsford decided to return to Welsh Neck56.
While there, he continued ministering to the church until February of 1797. From Welsh Neck he moved to Georgetown57. While there, he assumed a pastorate role at the Georgetown Baptist church. Because of his old age, he had stopped travelling very much, besides he was also ailing and that also limited his mobility. He therefore remained there until his death58.
Botsford remains a very significant person in the history of the Baptist church in the south59. That history remains unique and it forms one important concept to this community of religious people. The Baptist church had been the mainstream Protestantism movement for over a century. In the south, when Botsford arrive, they were still minority religion but the church grew very fast to dominate the area60.
Before the civil war, the south Baptist only worked in four main centers and Charleston was their center. The civil war caused the Baptist in the south to get concerns about their doctrine and the influence of philosophy that they quarreled over. They feared losing their independent identity and their strategy focused on preserving the cultural identity as well as evangelism freedom61.
Even amidst the fighting, the southern Baptist worked hard to remain southern and this church played a crucial role in shaping the attitude of the region for a very long time in the 19th century.
Ailment
In the year 1803, he was attached with one of the most distressing diseases in the world. He suffered the ticdouloureux, which is a very painful stroke or twinge62. The diseases save for few short intervals of temporary relief, continued to wreck his body and preyed on his constitution until it finished him completely culminating into death63.
The disease attached him when he had stopped travelling much and this therefore meant that he had to struggle with the disease just around his home, where he had settled in Georgetown. He met his death which happens to every soul on 25th December, 1819 at the age of 75 year old64. In his funeral, he was hailed as a person of good personal appearance and of energetic constitution before the disease wrecked him65.
His talents were hailed too and identified as a unique person of impressive nature. He was termed as responsible and respectable human being and a man with excellent spirit. His virtues during his entire life were, loving, faithful, humble and honest and full of spirit66.
Eulogy and Remembrance
As an immigrant young soldier settling in South Carolina, Botsford was highly ambitious young man seeking for greener pastures since his career in the military had not gone so well. To become a minister in the Baptist church was a step that is best describe as rising from obscurity into a key figure in the Baptist church.
In his funeral, he was eulogized as having been a faithful servant of God and his son Jesus Christ67. He was said to be a high respectable person because of his exemplary behavior.
The life of Edmund Botsford was a very important time in the development of the Baptist denomination is the state of South Carolina and its people. He was a very crucial man in making critical decision in the management and progress of the church and that shaped the life of the Baptists in the south for years.
Conceivably, the most satisfying part of his life was the spiritual counsel that he gave to his congregation and other listeners to his teachings68. He also wrote inspirational and encouragement letters to his friends from all over.
His faith was inspirational to many young people as he was seen as a person who had strong faith in the Lords abiding presence. He also enjoyed the privileges that came with having faith which included having the spiritual guidance and power in his heart. Botsford’s ministerial and community works in South Carolina and Georgia were plentifully blessed.
Because of the number of converts and the rate at which the church was growing in the region, he is now honored as one of the most illustrious and heaven-honored founders the Baptist church in the US69. He is also distinguished in many church history documents in South Carolina and Georgia.
Bibliography
Boykin, Samuel. History of the Baptist Denomination in Georgia, Atlanta, Baptist Standard Bearer Inc., 2001, p. 12.
Boykin, Samuel. History of the Baptist Denomination in Georgia: with Biographical Compendium and Portrait Gallery of Baptist Ministers and Other Georgia Baptists Comp. for the Christian Index. Atlanta: J.P. Harrison & Co., 1881.
Broadus, John. The American Baptist Ministry over One Hundred Years Ago, The Baptist Quarterly, 1999. Web.
Campbell, Jesse Harrison. Georgia Baptists: Historical and Biographical, Georgia. J. W. Burke & Company 1874, Macon, GA. 1874 in Adiel Sherwood: Baptist Antellum Pioneer in Georgia. Bursch, Jarrett. Macon GA. Mercer University Press, 2003.
Mallary, Charles D. Memoirs of Elder Edmund Botsford, Particular Baptist Press, Springfield, MO, 2004.
Newman, Henry. A History of the Baptist Churches in the United States, Philadelphia, American Baptist Publication Society, 2010.
Stokes, Durward. The Baptist and Methodist Clergy in South Carolina and the American Revolution, The South Carolina Historical Magazine, 1972, Vol. 73, No. 2. pp. 87-96.
Weaver, Douglas. In Search Of The New Testament Church: The Baptist Story, Macon GA. Mercer University Press, 2008. pp. 66.
Footnotes
1 John Broadus. The American Baptist Ministry over One Hundred Years Ago, The Baptist Quarterly, 1999.
2 Ibid.
3 John. The American Baptist Ministry over One Hundred Years Ago, 1999.
4 Douglas Weaver. In search of the New Testament church: the Baptist story, Macon GA. Mercer University Press, 2008. pp. 66.
5 Charles Mallary. Memoirs of Elder Edmund Botsford, Particular Baptist Press, Springfield, MO, 2004.
6 Ibid.
7 John. The American Baptist Ministry over One Hundred Years Ago, 1999.
8 Douglas. In search of the New Testament church: the Baptist story, 2008. pp. 66.
9 ibid
10 Jesse Campbell. Georgia Baptists: Historical and Biographical, Georgia. J. W. Burke & Company 1874, Macon, GA. 1874 in Adiel Sherwood: Baptis Antellum Pioneer in Georgia. Bursch, Jarrett. Macon GA. Mercer University Press, 2003.
11 Durward Stokes. The Baptist and Methodist Clergy in South Carolina and the American Revolution, The South Carolina Historical Magazine, 1972, Vol. 73, No. 2., pp. 87-96.
12 Douglas. In search of the New Testament church: the Baptist story, 2008. pp. 66.
13 Samuel, Boykin. History of the Baptist Denomination in Georgia, Baptist Standard Bearer Inc., Atlanta, 2001. p. 12
14 Ibid, 67
15 Samuel, History of the Baptist Denomination in Georgia, 2001. p. 12.
16 Ibid 14
17 Ibid 15
18 Henry Newman. Title is A History of the Baptist Churches in the United States, Philadelphia, American Baptist Publication Society, 2010.
19 Charles Mallary. Memoirs of Elder Edmund Botsford, Particular Baptist Press, Springfield, MO, 2004.
20 Ibid
21 Jesse, Georgia Baptists: Historical and Biographical, in Adiel Sherwood: Baptis Antellum Pioneer in Georgia. 2003.
22 Charles. Memoirs of Elder Edmund Botsford, 2004.
23 Ibid.
24 Samuel, History of the Baptist Denomination in Georgia, 2001. p. 16.
25 Durward Stokes. The Baptist and Methodist Clergy in South Carolina and the American Revolution, The South Carolina Historical Magazine, 1972, Vol. 73, No. 2., pp. 87-96.
26 ibid
27 Charles Mallary. Memoirs of Elder Edmund Botsford, Particular Baptist Press, Springfield, MO, 2004.
28 Henry Newman. Title is A History of the Baptist Churches in the United States, Philadelphia, American Baptist Publication Society, 2010.
29 Samuel, History of the Baptist Denomination in Georgia, 2001. p. 18.
30 Douglas. In search of the New Testament church: the Baptist story, 2008. pp. 69.
31 Henry. Title is A History of the Baptist Churches in the United States, 2010.
32 Ibid.
33 Jesse, Georgia Baptists: Historical and Biographical, in Adiel Sherwood: Baptis Antellum Pioneer in Georgia. 2003.
34 Jesse, Georgia Baptists: Historical and Biographical, in Adiel Sherwood: Baptis Antellum Pioneer in Georgia. 2003.
35 ibid
36 Durward Stokes. The Baptist and Methodist Clergy in South Carolina and the American Revolution, The South Carolina Historical Magazine, 1972, Vol. 73, No. 2., pp. 87-96.
37 Jesse, 2003.
38 Durward, Baptist and Methodist Clergy in South Carolina and the American Revolution, 1972, Vol. 73, No. 2., pp. 87-96.
39 Henry Newman. Title is A History of the Baptist Churches in the United States, 2010.
40 ibid
41 Charles. Memoirs of Elder Edmund Botsford, 2004.
42 Henry. Title is A History of the Baptist Churches in the United States, 2010.
43 Douglas. In search of the New Testament church: the Baptist story, 2008. pp. 72.
44 Charles. Memoirs of Elder Edmund Botsford, 2004.
45 Henry. Title is A History of the Baptist Churches in the United States, 2010.
46 ibid
47 ibid.
48 ibid.
49 ibid.
50 ibid.
51 Ibid.
52 Jesse, Georgia Baptists: Historical and Biographical, in Adiel Sherwood: Baptis Antellum Pioneer in Georgia. 2003.
53 Henry. Title is A History of the Baptist Churches in the United States, 2010.
54 Charles. Memoirs of Elder Edmund Botsford, 2004.
55 Samuel, Boykin. History of the Baptist Denomination in Georgia: with Biographical Compendium and Portrait Gallery of Baptist Ministers and Other Georgia Baptists Comp. for the Christian Index. Atlanta: J.P. Harrison & Co., 1881.
56 Ibid.
57 Ibid.
58 Ibid.
59 Charles. Memoirs of Elder Edmund Botsford, 2004.
60 Samuel, History of the Baptist Denomination in Georgia, 2001. p. 19.
61 Samuel, History of the Baptist Denomination in Georgia. 1881.
62 Charles. Memoirs of Elder Edmund Botsford, 2004.
63 Ibid.
64 Charles. Memoirs of Elder Edmund Botsford, 2004.
65 Ibid.
66 Ibid.
67 Charles. Memoirs of Elder Edmund Botsford, 2004.
Baptist confessions are documents that proclaim the faith of the Christian believers of the Baptist faith. They use the Bible and have similarities and differences in their translation of the Bible. They live according to their confessions as revealed by the Reformed Reader (1999b).
The different Baptist confessions include: Anabaptist confessions, English Baptist-Separatist confessions, English Baptist Associative confessions, and American Baptist confessions. They were written by different believers at different times.
They are in the form of teachings and instructions for righteous living. Thus, they are not inspired writings but are obtained from the Holy Scripture of the Bible. This paper will compare and contrast the English Baptist-separatist confessions with the American Baptist confessions.
Comparing and contrasting
Brief history
In accordance with the Reformed Reader (1999a), the English Baptist-Separatist in the 16th and 17th century stayed out of sight from Elizabeth since they would receive capital punishment if they confessed the faith.
This is because, there were fundamental differences between the English Baptist-Separatist and the state concerning separation of church and state, conscience, baptism and doctrines of the church. Its followers and leaders were imprisoned and others fled. Those who fled managed to write the confessions, united and survived the faith.
On the other hand, the American Baptist confession originated around the 17th century and became established with the Philadelphia Baptist. They managed to spread the teaching in colleges despite the challenges of the changing world. In line with the Reformed Reader (1999b), the heritage declined as result of revolution and failure in the theological institutions among other reasons.
God
There is one and only true God in both confessions in the two confessions as indicated in the Baptist & Heritage Society (2010). God the father, The Son and The Holy Ghost are three in one. Jesus Christ is God’s true son. God is the ultimate creator of the entire world. God knows the past, the present and the future. He has allowed man to have free will and make choices. Among other things God is righteous and loving.
Sin of mankind, Death and Resurrection of Christ
The two confessions consider that Christ has the power to forgive sins. It is through his death that sin could be forgiven. Jesus was therefore conceived in the power of the Holy Spirit, was born of a virgin and existed in the human body.
They also suppose that his death was for the forgiveness of mankind sins and brings eternity. They also see man to be struggling between good and evil as he has the free will to choose from the other (Baptist & Heritage Society, 2010).
Christ was sent by God to save mankind from sin. He died and resurrected on the third day. The American Baptist says that it is the blood of Christ that brought deliverance from sin. Moreover, the blood pardons all kind of sin. Christ was without sin but took the sins of mankind upon him-self in order to cleanse them.
The two confessions also hold that just like Christ resurrected, the dead shall resurrected both the sinful and the righteous. The American Baptist believes that when judgment will come, sinners will be punished while the righteous will join Christ in his kingdom. The English Baptist- separatist say that the sinners will burn as the righteous meet the bridegroom.
According to The Ministers Council (2005), the American Baptist holds that God created man in his likeness. He was given a free will to choose good and evil. His good relationship with God was permanently changed when he fell into sin.
Therefore, his generation carries on the sin and that even newborn children are with sin. Mankind can only be delivered from the sin through Christ whom they believe was another Adam. Those who do not get delivered from the sins from or through Christ will face condemnation.
William (1981) indicates that the English Baptist-Separatist confessions, like the American Baptist, believe that man is created in the creator’s image. They contradict with the American Baptist in that man was lured by Satan to commit sin hence God restored him and gave him eternal life. Thus children are born without sin and there is not condemnation for sins committed by the first man.
Scripture
Both confessions proclaim that the scriptures of the New Testament and the Old Testament contain the word of God. They are instructions given by God to the believers so that they can practice faith and have guidance. Judgment will be based on the scriptures (Baptist & Heritage Society 2010).
Salvation of mankind
Christ is the savior of mankind according to the two confessions. Both confessions also agree that salvation is free and can be accessed by all. The American Baptist does believe that God had already masterminded a plan before the world began to save a certain number of human beings. Therefore Jesus, Gods son, was sent to save them and thus would become the children of God through Christ.
The English Baptist-Separatist confesses that one can work for the state. They confess good deeds as opposed to evil. One must therefore uphold honor and obedience in accordance with the Gods word in every area. Believers thank God for them and pray for them. The faithful observe the law of the land; pay their dues including tax (Chris 2001).
Just like the American Baptist, English Baptist-Separatist call for separation of the church from the state. Thus the ministers in the church shall not be a state official.
Therefore believers confess that there should be no participating in the states offices. The American Baptist also confesses that war shall not be advocated for and that they will enhance peace instead. They declare that instead, the gospel will be taught to all states and to human beings.
The American Baptist further confesses that the state is supposed to give the church protection and the freedom to practice their faith without favors. By being independent, no penalties will be imposed in the church or there be any form of support to the church inform of taxation.
Ordinance
Ordinance covers the topic of baptism, the Lord’s Supper and servant hood. Both confessions argue that baptism is a symbol of faith. Those who become bishops, clergy or elders among other church leaders must have been baptized. They lead the believers in the reading of scriptures and are of service to all, including the orphaned, widows, and those in need.
Just like Christ washed the disciple’s feet, they are servants. They baptize the believers and lead them in remembrance of Christ when taking the Lord’s Supper. The English Baptist-Separatist believes that the ministers, word of God, Lord’s Supper, service to the needy is ordained by God.
Lords supper and Baptism
The two confessions claim that baptism is a symbolically death in transgressions and the resurrection which is being alive with Christ. The Lord’s Supper is the symbolism of Christ’s death. The baptism is done in the name of God, the Father, the Son and the Holy Spirit. Those with sin should not partake of the Lord’s Supper..
The last supper and the baptism are supposed to be held and continued as both confessions declare. The American Baptist confesses that baptism must be undertaken by those who confess. Thereafter, they can be eligible for partaking the lords supper, be ordained and participate in the church. In baptism there must be immersion of water. Believers can also participate in singing and psalms as well as reading of the scripture.
Other doctrinal differences
As the reformed readers (1999a) mentions, the English Baptist- Separatist views the church as a body with different parts. The different parts make a whole when every part plays its role. This confession justifies the ordination of the ministers which is done systematically. After being appointed, then they do work that they are assigned as per their office.
It may be necessary to engage in fasting for divine direction. The church must also uphold righteousness. Believers who revert back to sinful living can be excommunicated. They remain excommunicated as long as they remain in their sin and cannot take the lords supper.
The American Baptist together with the English Baptist- Separatist has confessed marriage as ordained by God. They advocate for one man for one wife. Marriage is a reflection of Christ and his church. The American Baptist has confessed that the family is the foundation of society. The husband is therefore to love the wife and the wife submits to the husband. The children must obey their parents. Before God all are equal.
The American Baptist has lost their heritage and has called for reformation to restore the confessions as revealed by the Ministers Council (2005). The England separation succeeded in their efforts to encourage separation of the church from the state. They also managed to stay united (The Reformed Reader 1999b).
Conclusion
The English Baptist-Separatist and the American Baptist confessions have similarities. They agree that there is one God, who is three in one (the Father, the Son and the Holy Spirit).
They believe in the scripture as their guide. Salvation is obtained only through Christ’s death and it is free. Baptism and the Lord’s Supper are also found in the confessions. The church ministers are ordained and must be baptized. God has given man a free will to choose good or evil.
There are also areas of contradiction. The English Baptist-Separatist believes God created man in his image and was lured to sin by Satan. The death of Christ pardoned the sin hence children are not born with sin and there is no condemnation. They confess that the church be separate from state and that the believers must obey, honor and pay taxes. They advocate for excommunication of those who go astray in faith.
On the contrary the American Baptist confessions say that God created man without sin and became sinful. The sin committed by the first man is therefore extended to the offspring who are born with sin and will be condemned if they do not believe in Christ whose blood cleanses the sin. Ask for church to be independent and to discourage war as they encourage peace.
Reference List
Baptist & Heritage Society. 2010. An affirmation of common Baptist themes. Web.
Chris, Traffanstedt. 2001. A primer on Baptist history. Web.
The Ministers Council. 2011. American Baptist: A unifying vision study document. On- line. Web.
Baptism is one of the issues with the greatest consensus among Christians in general terms. Many Christian denominations consider baptism to be an essential part of the expression of the Christian faith. However, the agreement seems to end there. There are all manner of views relating to the significance, power and the appropriate mode of baptism.
This paper addresses itself to the modes of baptism within the wider context of the debates relating to baptism.1 The paper raises the contextual issues that help to clarify the debate relating to the different modes of baptism. In particular, the position of this paper is that baptism is by immersion alone. This position comes from a review of the practice of baptism through out the life of the church.
The debate is not recent, but has been the subject of many discourses throughout church history. It seems to be intensifying with time as proponents of the various modes of baptism find new ways of looking at the issue.
This notwithstanding, it is the position of this paper that the accurate mode of baptism is immersion and no amount of debate can change this position because of the overwhelming evidence available in and out of scripture to confirm it.
Definition Of Baptism
The debate about baptism starts from the definition of the word itself. This definition is important for all sides of the debate because it provides the basis for the thinking that surrounds its practice. The most accepted definition of baptism is “to immerse”2 as opposed to “washing, wetting, and drenching”3 which are the result of immersion.
However, there are those who concentrate on the ritualistic value of the observance and hence include all modes proscribed to achieve this end.4 In this sense, the decision to stick with the primary meaning of the word baptism, which is to immerse, or to use the wider ritualistic meaning brings about the two main streams of though surrounding the use of the word.
The bible speaks of at least five kinds of baptism. There is the baptism of John meant for the Jews, Christian water baptism, the baptism of Jesus in suffering, the baptism of the holy spirit and the baptism of Jesus by fire.5
This paper deals exclusively with Christian water baptism since it is addressing the specific subject of baptism by immersion, which is only possible through water baptism. There are indeed a number of baptisms in the New Testament. Distinction is necessary to maintain their uniqueness.6
The Significance Of Baptism To The Christian Faith
In order to argue out the correct mode of baptism, which is immersion7, there is need to explore the greater meaning of the rite. The logic behind this line of thinking is that if the meaning of the rite is clear, then it will justify the best mode available to conduct it.
The first issue regarding the significance of baptism to a Christian is that Christ instituted baptism. Granted, baptism predates Christianity, and it is arguable that the baptism of John was not a Christian one, but a Jewish rite that symbolized a readiness to welcome the coming messiah.8
This notwithstanding Jesus gave express instruction that the apostles were to baptize in the name of the father, the son, and the Holy Spirit, anyone who came to faith because of hearing the gospel (Mt 28.19). In this case, Jesus gave a new meaning to the act of baptism by making it an important part of becoming his disciple.
This argument makes it imperative for all Christians to follow in the command of Jesus to receive baptism. Therefore, baptism is not an optional component of Christianity but one that signifies getting into a new life of faith in Christ.
Secondly, baptism signifies participation in the death and resurrection of Christ. The hope of the Christian faith lies in the fact that Christ died and rose again. In fact, Paul wrote that without the resurrection, the Christian faith is nothing better than a hoax (1Cor 15:17, NIV). Therefore, the death and resurrection of Christ is very central to the Christian faith, because the entire appeal of Christianity lies in the hope of resurrection.
This realization must inform the mode of practicing baptism. As a symbol9, baptism best expresses the underlying thinking when practiced by immersion.
Immersing a person in water is a clearer as a symbol of death than any other mode of baptism, sprinkling or washing someone does not have the same symbolic effect. In the same vain, lifting someone out of the water is better symbol of resurrection than the sprinkling or the pouring of water on a person.
The forgiveness of sins is a central in the practice of baptism. While baptism in itself is no more than an act of immersion, its role as a symbol of what has taken place in the heart of the believer increases the need to stick with immersion as a mode. Water is a universal cleanser hence when someone undergoes baptism it becomes a physical symbol of the cleansing of the sins of the believer.
The problem with all the other modes is that by substituting immersion, they reduce the power of the symbol. None of them communicates the meaning of the cleansing away of sins with the same intensity as immersion. Immersion communicates a total and complete cleansing of sins because of the submersion of the person undergoing baptism.
Part of the role that baptism plays is that it is a public pronouncement that one is now a follower of Christ.10 The places where baptism took place in the New Testament were public, such as John baptizing people at the river Jordan (Mt 3.6). With the possible exception of the Ethiopian eunuch’s baptism, most biblical references to baptism show mass baptisms with many participants and witnesses (Acts 8:26-40, NIV).
In this regard, it makes a lot of sense to have a universal mode of practicing baptism as testament to the universality of the Christian faith. Again, immersion is the best-placed mode of baptism to meet the need for a universal mode of baptism.
This comes from the fact that immersion provides the closest meaning that the word baptism evokes in different cultures hence it stands a greater chance of acceptance and thereby retaining its ritualistic significance among different people.
Simply stated, immersion has the potential of easing the challenge of making disciples because it is a very clear statement of what has taken place internally despite theological and denominational differences. In addition, most denominations do not refute immersion as a valid mode of baptism.
Those that do not practice it still consider it an option. The reverse is not true. This means that immersion can provide a clear universal statement of faith in Christ in more ways than any other mode of baptism.
Baptism: A Symbol
In closing the discussion of the significance of baptism to the Christian faith vis-à-vis the efficacy of immersion as a mode of practicing baptism, it is important to qualify the position of baptism in the Christian faith. The two extremes concerning the power of baptism range from the view that baptism is not just a ritual but also the means of attaining the forgiveness of sins.
This view confers supernatural power to the act of baptism and makes it a mandatory requirement of becoming a Christian. This view comes with a real risk of reducing Christianity to a ritualistic faith governed by certain ordinances. This cannot be further from the truth. The call to Christianity does not come with obligatory ritualistic expressions.11 Hence, elevating baptism to a supernatural level distorts the Christian message.
On the other end of the spectrum, there are sections of the universal church that totally disregard the need for baptism and relegate it to an optional matter of secondary importance at best, or discard it entirely at the worst. This extreme is erroneous because it totally disregards the directive of Jesus to baptize in the name of the father, the son, and spirit.
In the scripture popularly called the great Commission found in Mat 28.16-20, Jesus expressly commands the apostles to make disciples and baptize them in the name of the father. The question should not be whether Christians should be baptized or not, but which is the best mode to observe this sacred rite.
The Practice Of Baptism In History
Baptism was not an invention of the Christian faith. Biblical evidence suggests that it was a Jewish practice popularized by John the Baptist. It was a call to repentance from sin, and not into a relationship with Jesus Christ as expounded by Christianity. Jesus did not go through a Christian baptism but a Jewish one.12
In fact, until the death and resurrection of Christ, baptism could not have carried out with it the meaning that Jesus bestowed on it while issuing the great commission. Baptism may have been part of the ritualistic washing practiced by Jews such as the ablutions.13It is interesting to note that Jesus himself did not baptize people as related in Jn 4.2. His disciples did it under his supervision.
In the early church especially during the time of the apostles, baptism was obviously an integral part of the Christian faith. Many times, the apostles verified whether believers had undergone the baptism of John before they engaged with them.14 In Hebrews 6.1-3, Paul refers to baptism as one of the elementary teachings of the faith alongside, “the laying on of hands, the resurrection of the dead and eternal judgment”.
One of the significant developments in the practice of baptism occurred when God sent Peter to the home of a gentile named Cornelius. This visit culminated with the baptism of Cornelius and his family not just with water, but also in the Holy Spirit.
Apparently, this incident related in Acts 10 shows that the early church struggled with the notion of gentile Christianity. As it turned out, the issue became a serious point of debate in the early church pitting those who felt salvation was for Jews only versus those that felt it belonged to the whole world.
Between the time of the apostles and the reformation, baptism as a doctrine went through a lot of theological development because of the spreading of the gospel to different cultures.15
Based on otherwise reasonable arguments, the church made concessions regarding baptism, which saw the introduction of several variants to the model displayed in the Gospels and in the book of Acts. One of these arguments was whether it would be fine to let someone too weak because of illness, physical disability, or injury to die without baptism because they could not make it to a place with sufficient water for baptism.
A similar question relating to the availability of water, or the suitability of its temperature arose. These arguments led to the conclusion that in such cases, a means to baptize the believers was essential to ensure that no believer remained without baptism.
The practical issues relating to immersion are clear to any reasonable mind. What is unclear is why the church institutionalized these alternative modes and almost entirely discarded immersion as the primary mode of baptism.
At the risk of demoting this debate to one of “lesser evils”, it is very tempting to ask, between dying without baptism, and changing the traditional form of baptism to a watered-down mode, what is the better way? Depending on who answers the question, the answer will vary from accessing eternal life, to a mere blip in the walk to wards eternal life.
After the reformation, some sections of believers, such as the Baptists, revived immersion as the preferred mode of baptism leading up to the present practices. With technological developments, it is possible to eliminate most of the reasons that led to the adoption of alternative modes.
For instance, it is now easy to heat whole swimming pools, to travel by car to a convenient location, or to use baptismal pools located in the relative comfort of churches away from the elements and health risks that would attend to someone baptized in natural water points.
Infant Baptism
The theological constructs around baptism play an important role in justifying the mode of baptism practiced by a denomination. Depending on what the process means or achieves for a person, different modes are justified or discarded. Fundamentally, there are three modes of baptism, which are, baptism by immersion, sprinkling and pouring practiced by different denominations across the centuries.
The justification of infant baptism comes from the understanding that all Christians are born with original sin, or as some call it, a human nature. Original sin bars all human souls the opportunity to commune with God. In this sense, baptism opens up the potential to commune with God and is analogous to Jewish circumcision.16
In order to ensure that children who die before the age of reason do not end up locked out of communing with God, it is necessary to administer infant baptism. This view of baptism makes it fundamental to the enjoyment of eternal life. It makes baptism something everyone must have, by all means, regardless of age.
The other related thought is the sincere desire to ensure a child has “divine protection” from an early age. The story of Samuel offers much comfort for those that seek to dedicate their children to God before they can think for themselves. While well meaning, these efforts take on baptism as the means to “seal the deal” with God hence see to it that children receive baptism.
If we can show that, there is no need to panic about infants not knowing God, or demonstrate the futility of infant baptism, then baptism by immersion remains as the only viable option. While it is not within the scope of this paper to address the issue of infant baptism at length, it is vital to explore the matter briefly because of the implications it has on the mode of baptism.
First, it is very difficult to sustain or deny the existence of the concept of original sin in scripture. While it is true that the bible speaks of man having a fallen nature such as in Rom 3.23, it does not give sufficient grounds to think that it is curable by baptism. Moreover, the human nature is a sinful nature.
It is not sin in itself; hence, it is not right to prescribe condemnation for uncommitted sins simply because of the capacity to commit it. Regeneration, according to Rom 5.1 comes by faith and is not a result of baptism. Infants are incapable of faith because of their state of development hence they cannot go through regeneration.
However, since they are not yet guilty of any actual sins, it is plausible to think that God will have some way to deal with the issue because he is a just God. Just like in the past God overlooked ignorance, we can expect him not to hold original sin against innocent infants who die before they have the capacity to believe.
In Acts 17.30, God overlooks times when people were ignorant but demands that they repent in this generation. It is their time of ignorance, so to speak.
The practice that most denominations that do not practice infant baptism have is a special dedication of children. The thinking here is that it is better to commit a child to Gods care and hope that in time they will make a choice for God as they grow.
This approach fulfils the needs that drive others towards infant baptism while it leaves opportunity for baptism after a conscious choice. Infant baptism cannot be by immersion because of the obvious drowning risk, hence the need for alternative means of baptism such as sprinkling or pouring.
Believer’s baptism is baptism only of the people who have made a conscious decision to follow Jesus.17 This approach depends on willful surrender to Gods will and to the dictates of scripture. In so doing, proponents have the leeway to practice baptism through immersion because all the people involved are of age.
It is still difficult to practice baptism by immersion in places where water is scarce, or the lack of facilities and natural formations that can hold sufficient water to allow immersion. In addition, some health conditions or bodily impairments may make it impossible to participate in baptism by immersion. On these grounds, pouring or sprinkling seems applicable.
However, the events at the cross at Calvary make it possible to think that God will not necessarily reject a believer because they have not undergone baptism hence reducing the need for improvisation. Jesus did not reject the thief who pleaded with him for an opportunity to be with him in paradise on grounds that he had not gone through baptism as presented in Lk 23: 42-43
The Uniqueness Baptism By Immersion
Are there any compelling reasons for modern day Christians to insist on baptism by immersion? Indeed, there are, and there are significant implications in the process of disciple making. This section relates to the reasons why all Christians must insist on baptism by immersion.
The Example Of Jesus
The call to Christianity is fundamentally a call to discipleship. In the great commission, Jesus asked the apostles to go and make disciples. The Disciples of Christ have a duty to follow in his example in every area. In essence, if Christ underwent immersion during his baptism, and considering he did not practice any other variation of the process, the compulsion is on every one following him to follow his example.
While Christians in different denominations can argue about the effects of baptism, the mode of baptism cannot be subject of such debates simply because the Master left an example for the rest to follow.
This position is consistent with the other calls a Christian must answer to, such as the call to deny self and take own cross, call to prayer, call to withstand persecution whenever it arises, and the call to wait in hope for the second coming of Christ.
While the primary mission of Jesus was to save man from sin, he undoubtedly came to set an example for his followers. He directed his disciples to teach converts everything he had commanded them.
Jesus’ Final Instructions
Jesus did not leave much in terms of teachings or even parables concerning baptism. However, when he was issuing his definitive final orders in the great commission, he made baptism the second ceremonial observation expected of his followers. The other ceremonial observation Jesus instituted was the Holy Communion and there is plenty of scriptural references to this observance in the book of Acts.
The fact that Jesus mentioned baptism in his last instructions after the resurrection at least means that all Christians must take it seriously. While he did not indicate what mode he preferred for this process, we can assume it is because there was no other way to look at baptism except by immersion.
Practicing alternative forms of baptism can qualify for disobedience to instructions. In effect, it is tantamount to the creation of choices in a matter that did not have any. The implications of practicing baptism by immersion is that since this is the entry point into discipleship, it is better that the observance be consistent with the pattern discernable in the bible.
Since it is a very important part of Christian missions today, there is a need to make it conform to the standards that existed for the early Christians.18
It is possible that a new convert that does not undergo baptism by immersion will have doubts relating to the authenticity of the faith they have subscribed to because of the apparent disparity between the different modes of baptism from what is discernable in scripture. Immersion raises the no such questions.
Better Illustration Of “Dead With Christ”
Baptism is essentially a symbol of the Christian faith. It is the public statement of faith about inward transformation after believing the gospel. In this regard, there is a need for the symbol to conform as closely as possible to what it stands for. The going down into the water stands for death with Christ. As the baptizer lowers a person into the water, the image portrayed is that of someone lowered to death.
In cultures that bury their dead, they lower the body into an open grave. It is a very dramatic image for anyone observing the process of baptism. Indeed, as the water comes over the person undergoing baptism, it appears as though the person has undergone burial. To the believer, baptism brings alive the fact that they have faith in what the death of Christ achieved for them. This is indeed the whole point of evangelism.
On the other hand, baptism by sprinkling or pouring dramatically reduces the power of the symbol. The fact of Christ’s death remains imaginary and allegorical. The stress in these cases is ritual purification.19 The implications of immersion in the area of death with Christ are very clear.
The actual actions are so similar to actual practice of burying the dead that no one who either witnesses or undergoes baptism can fail to grasp its full meaning.
A Better Illustration Of Resurrection
In terms of the future, rising out of water is very significant. The resurrection of Christ is the keystone of the Christian faith. Without it, Christianity degenerates to a cunning creed. As the baptizer lifts the person undergoing baptism from the water, it symbolizes the new life to which Christ calls all people.
It is a new beginning and the source of the Christian hope in eternal life. It is impossible to recreate this image through immersion or pouring. These two modes leave it to the imagination of the participants. Immersion on the other hand, demonstrates it.
Definitive Public Statement
Perhaps the strongest element of baptism by immersion is actually in its cumbersomeness. Baptism is supposed to be a public demonstration of faith. It surely lacks the decency and convenience of alternative modes of baptism. This comes from the fact that it takes a lot more planning to organize for a baptism by immersion than through the other alternative modes.
The practical issues relating to baptism by immersion makes it a truly memorable and public event. It has a greater potential from impact, both on the person receiving baptism and the witnesses to the process. It is very possible for someone to undergo baptism in the back seat of a car by sprinkling or pouring.
These methods emanate from and promote the view that baptism achieves some form of ritualistic cleansing along the same line as the ablutions that Jews practiced. However, their impact as symbols for a believer dying in Christ and rising with him in hope remains utterly diminished.
Bibliography
Abott, J., and John S. C. Abott. “Commentary of Matthew 3: John S.C. Abott and Jacob Abott Illustrated New Testament.” Studylight. 1878.
Adam, Clarke. “The Adam Clarke Commentary.” Studylight. 1832. Web.
Beecher, E. Baptism: With Reference to its Imports and Modes. Broadway, NY: John Wiley , 1849: 23-30.
Cottrell, J. Baptism: A Biblical Study. Joplin, MO: College Press, 1989: 48-56.
Cullmann, O. “Baptism in the New Testament.” Studies in Biblical Theology No. 1, 1959: 84.
Dyer, L. E. Baptism: The Believer’s First Obedience. Grand Rapids, MI: Kregel Publications, 2000: 2-3.
Haymes, Brian. “A Question of Belief and Age.” ALTA Online Journal, Date Unknown. Henry, Matthew. “Matthew Henry Commentary on the Whole Bible.” Bible Study Tools. 1706. Web.
International Bible Society. Holy Bible, New International Version. Colorado Springs, CO: International Bible Society, 1984.
Jamieson, Robert, A. R. Fausset, and David Brown. “Commentary Critical and Explanatory on the Whole Bible.” Bible Study Tools. 1871. Web.
Menacherry, Cheriyan. “Culture, Conversion, Baptism in the Indian Mission Context.” ASVATTHA: International Journal of Culture, Philosophy & Theology 3 (2005): 1-24.
Shelley, Bruce L. Why Baptism. Downers Grove, IL: InterVarsity Press, 1987:2-3.
Transmontanus, and Edwin Hall. What is Baptism? An Essay, Being Chiefly a Review of the First Part of a Work Entitled as “Exposition of the Law of Baptism”, by Edwin Hall. Essay, Harvard, MA: Harvard University, 1844: 13-18.
Utley, Bob. Study Guide Commenatry Series: New Testament, Vol 4. Marshall, TX, 2011.
Ware, Bruce A. “Biblical Support for Believers Baptism by Immersion.” In Baptism: Three Views, by David F Wright, 21-34. Downers Grove: Intervasity Press, 2009.
Wright, David F. Baptism: Three Views. Downers Grove: InterVarsity Press, 2009: 1-3.
Footnotes
The issue of whether dipping or sprinkling was the original form of baptism is the subject of many modern day debates. Adam, Clarke. “The Adam Clarke Commentary.” Studylight. 1832.
Transmontanus, and Edwin Hall. What is Baptism? An Essay, Being Chiefly a Review of the First Part of a Work Entitled as “Exposition of the Law of Baptism”, 13.
Transmontanus, and Edwin Hall. What is Baptism? An Essay, Being Chiefly a Review of the First Part of a Work Entitled as “Exposition of the Law of Baptism,” 14.
Beecher, Edward. Baptism: With Reference to its Imports and Modes. Broadway, NY: John Wiley, 1849: 23.
Dyer, Larry E. Baptism: The Believer’s First Obedience. Grand Rapids, MI: Kregel Publications, 2000: 2.
Jamieson, Robert, A. R. Fausset, and David Brown. “Commentary Critical and Explanatory on the Whole Bible.” Bible Study Tools. 1871.
Ware, Bruce A. “Biblical Support for Believers Baptism by Immersion.” In Baptism: Three Views, by David F Wright, 21-34. Downers Grove: Intervasity Press, 2009: 23.
Dyer, Larry E. Baptism: The Believer’s First Obedience.Grand Rapids, MI: Kregel Publications, 2000: 12.
Abott, Jacob, and John S C Abott. “Commentary of Matthew 3: John S.C. Abott and Jacob Abott Illustrated New Testament.” Studylight. 1878.
Shelley, Bruce L. Why Baptism. Downers Grove, IL: InterVarsity Press, 1987: 2.
Henry, Matthew. “Matthew Henry Commentary on the Whole Bible.” Bible Study Tools.
In Jn 3.22, Jesus seems to be baptizing but in Jn 4.2, the matter becomes clear, showing that Jesus did not baptize in person. Cullmann, Oscar. “Baptism in the New Testament.” Studies in Biblical Theology No. 1, 1959: 84.
Dyer, Larry E. Baptism: The Believer’s First Obedience. Grand Rapids, MI: Kregel Publications, 2000: 3.
An example of an incident showing that the baptism of John was part of the missionary experience of the apostles is in Acts 19.1-3 when Paul goes to Ephesus.
Cottrell, Jack. Baptism: A Biblical Study. Joplin, MO: College Press, 1989: 48.
Wright, David F. Baptism: Three Views. Downers Grove: InterVarsity Press, 2009: 3.
Haymes, Brian. “A Question of Belief and Age.” ALTA Online Journal, Date Unknown.
Menacherry, Cheriyan. “Culture, Conversion, Baptism in the Indian Mission Context.” ASVATTHA: International Journal of Culture, Philosophy & Theology 3 (December 2005): 1-24.
The book of John stresses the relational aspects of the Christian faith, and not the ritualistic ones. John does not record the baptism of Jesus nor the last supper. See Utley, Bob. Study Guide Commenatry Series: New Testament, Vol 4. Marshall, TX, 2011.
The topic of polygamy in Christianity is not straightforward, but it is practiced by various cultures. In the case study, the missionaries face the challenge of approaching polygamy among the Indian population they intend to baptize. After the preparations, the evangelical mission started with traveling to the Indian village, where missionaries gathered for a conference and fellowship. On the one hand, some members of the meeting stated that converted polygamists can be baptized. On the other hand, some missionaries disagreed with this idea, claiming that polygamy promotes adultery. To examine this case, it seems to be useful to refer to Scripture and academic sources.
Main body
When an evangelical work begins in a culture that is different from the one of the missionary, it is also critical to connect gospel, cross-cultural communication, and accommodation. As suggested by Howell and Paris, the customs and language of the local context should be taken into account while contextualizing Christian teachings for people.1 This case study shows that the opponents of polygamy offered to leave only the first wife to make a person a professing Christian. Such a decision seems to be quite flexible as it pays attention to the Indian culture that allows having multiple wives. In Corinthians, Paul states: “because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband” (Corinthians 7:2). This verse can be used as the main argument that declares the importance of monogamy since it prevents sexual immorality and strengthens relationships between a wife and husband.
Some field personnel strongly disagreed with the suggestion to put away others but the first wife for baptizing. They rationally argued that it is not possible to undo multiple marriages, and the ministry needs to adjust to the local culture by accepting it. The Scripture contains the following words: “a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (Genesis 2:24). In this case, one flesh can be interpreted as the physical union, while spiritually, a person can be united with many people. More to the point, God calls to love others regardless of their nationality, which means that different cultures should be accepted and viewed as equally deserving the right to join Christianity. The key value of sharing love and recognition shapes the foundation for cultural anthropology from a Christian perspective.2 It is important to encourage the local believers to express Christian faithfulness in a way that is consistent with their specific culture.
Today, the Western and Northern hemispheres remain leaders in theological discussions as more educated, experienced, and influential actors. However, scholars and missionaries point to the changing impact of the West in the world of Christianity.3 Therefore, to spread the word of the Lord, this case can be resolved by allowing the local congregation to be present with all their wives. It is a fair and broadminded solution that ensures that both men and women will have the opportunity to become closer to God.
Conclusion
In terms of cultural anthropology, the understanding of how the local culture impacts the behaviors and thoughts of people is critical for choosing proper gospel communication. Accordingly, the idea that God exists outside culture can be taken as the main argument to implement the suggested solution. It is possible to expect that those who reject this way of addressing the issue with polygamy would observe its positive impact and also support it in the future.
Bibliography
Howell, Brian M., and Jenell Williams Paris. Introducing Cultural Anthropology: A Christian Perspective. Ada, MI: Baker Academic, 2010.
Mlenga, Moses. Polygamy in Northern Malawi: A Christian Reassessment. Luwinga: Mzuni Press, 2016.
Footnotes
Brian M. Howell and Jenell Williams Paris, Introducing Cultural Anthropology: A Christian Perspective (Ada, MI: Baker Academic, 2010), 256.
Moses Mlenga, Polygamy in Northern Malawi: A Christian Reassessment (Luwinga: Mzuni Press, 2016), 58.
Brian M. Howell and Jenell Williams Paris, Introducing Cultural Anthropology, 255.